Apocalipsa 11
1 Apoi mi s-a dat o trestie asemenea unei prăjini, şi mi s-a zis: ,,Scoală-te şi măsoară Templul lui Dumnezeu, altarul şi pe cei ce se închină în el.
2 Dar curtea de afară a Templului lasă-o la o parte nemăsurată; căci a fost dată Neamurilor, cari vor călca în picioare sfânta cetate patruzeci şi două de luni.
3 Voi da celor doi marturi ai mei să proorocească, îmbrăcaţi în saci, o mie două sute şase zeci de zile.
4 Aceştia sânt cei doi măslini şi cele două sfeşnice, cari stau înaintea Domnului pământului.
5 Dacă umblă cineva să le facă rău, le iese din gură un foc, care mistuie pe vrăjmaşii lor; şi dacă vrea cineva să le facă rău, trebuie să piară în felul acesta.
6 Ei au putere să închidă cerul, ca să nu cadă ploaie în zilele proorociei lor; şi au putere să prefacă apele în sânge, şi să lovească pământul cu orice fel de urgie, oridecâteori vor voi.
7 Când îşi vor isprăvi mărturisirea lor, fiara, care se ridică din Adânc, va face război cu ei, îi va birui şi-i va omorî.
8 Şi trupurile lor moarte vor zăcea în piaţa cetăţii celei mari, care, în înţeles duhovnicesc, se cheamă ,,Sodoma`` şi ,,Egipt``, unde a fost răstignit şi Domnul lor.
9 Şi oameni din orice norod, din orice seminţie, de orice limbă şi de orice neam, vor sta trei zile şi jumătate, şi vor privi trupurile lor moarte, şi nu vor da voie ca trupurile lor moarte să fie puse în mormânt.
10 Şi locuitorii de pe pământ se vor bucura şi se vor veseli de ei; şi îşi vor trimete daruri unii altora, pentrucă aceşti doi prooroci chinuiseră pe locuitorii pământului.
11 Dar după cele trei zile şi jumătate, duhul de viaţă dela Dumnezeu a intrat în ei, şi s-au ridicat în picioare, şi o mare frică a apucat pe ceice i-au văzut.
12 Şi au auzit din cer un glas tare, care le zicea: ,,Suiţi-vă aici!`` Şi s-au suit într-un nor spre cer; iar vrăjmaşii lor i-au văzut.
13 În clipa aceea s-a făcut un mare cutremur de pământ, şi s-a prăbuşit a zecea parte din cetate. Şapte mii de oameni au fost ucişi în cutremurul acesta de pământ. Şi cei rămaşi, s-au îngrozit şi au dat slavă Dumnezeului cerului.
14 A doua nenorocire a trecut. Iată că a treia nenorocire vine curând.
15 Îngerul, al şaptelea a sunat din trâmbiţă. Şi în cer s-au auzit glasuri puternice, cari ziceau: ,,Împărăţia lumii a trecut în mânile Domnului nostru şi ale Hristosului Său. Şi El va împărăţi în vecii vecilor.``
16 Şi cei douăzeci şi patru de bătrâni, cari stăteau înaintea lui Dumnezeu pe scaunele lor de domnie, s-au aruncat cu feţele la pământ, şi s-au închinat lui Dumnezeu,
17 şi au zis: ,,Îţi mulţămim Doamne, Dumnezeule, Atotputernice, care eşti şi care erai şi care vii, că ai pus mâna pe puterea Ta cea mare, şi ai început să împărăţeşti.
18 Neamurile se mâniaseră, dar a venit mânia Ta; a venit vremea să judeci pe cei morţi, să răsplăteşti pe robii Tăi prooroci, pe sfinţi şi pe cei ce se tem de Numele Tău, mici şi mari, şi să prăpădeşti pe cei ce prăpădesc pământul!``
19 Şi Templul lui Dumnezeu, care este în cer, a fost deschis: şi s-a văzut chivotul legământului Său, în Templul Său. Şi au fost fulgere, glasuri, tunete, un cutremur de pământ, şi o grindină mare.
{"verseMap":{"1":[{"id":1179,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Altar","title_en":"Altar","content_ro":"<h3>ALTAR<\/h3>\n<p>The platform upon which offerings are made to the deity. This may include a ritual sacrifice of animals or a burning of incense before God (Ex 30:1-10). The Hebrew word for altar and the verb “to slaughter” both derive from the same root word; they are terms used in connection with the ritual of sacrificing animals to God as a covering for sin. The Greek terms also point to sacrificing animals. The practice was not peculiar to Israel but was widely known in the ancient Middle East. Israel’s immediate neighbors, the Canaanites, had their own altars and rituals. The altar was always a raised-up place.<\/p>\n<p>The Bible refers to several altars built by the patriarchs. Noah offered burnt offerings (Gn 8:20). Abraham built an altar at Shechem (Gn 12:7), another at Bethel (Gn 12:8), and one on Mt Moriah (Gn 22:9). Isaac built an altar at Beersheba (Gn 26:25), and Jacob at Shechem (Gn 33:20) and Bethel (Gn 35:7). Moses built one at Rephidim (Ex 17:15) and another at Horeb (Ex 24:4). In each case the altar was erected to commemorate an event in which God had helped the offerer.<\/p>\n<p>Two altars were used in the tabernacle. One, measuring 5 by 5 by 3 cubits (7.5 by 7.5 by 4.5 feet; 2.3 by 2.3 by 1.4 meters), was made of acacia wood overlaid with bronze and used for burnt offerings (Ex 27:1-8; 38:1-7). The other, smaller one, the golden altar, was about 18 inches (45 centimeters) square and 3 feet (90 centimeters) high, and was used to burn incense before the veil (Ex 30:1-10; 40:5).<\/p>\n<p>In Exodus 20:24-26, instructions were given to Israel to make an altar of earth or of unhewn stones, upon which burnt offerings and peace offerings were to be made in every place where God caused his name to dwell. This very general prescription seems to have allowed various individuals to erect an altar from time to time. Joshua built an altar on Mt Ebal (Jos 8:30-31); the Reubenites, Gadites, and the half-tribe of Manasseh built one in Transjordan (Jos 22:10-16); Gideon built one in Ophrah (Jgs 6:24); the family of David in Bethlehem (1 Sm 20:6, 29); David at the threshing floor of Araunah (2 Sm 24:25); and Elijah on Mt Carmel (1 Kgs 18:30). Apart from Elijah’s altar these all predated Solomon’s temple.<\/p>\n<p>There were two altars in Solomon’s temple. One was 20 cubits square (about 25 feet; 7.6 meters) and 10 cubits high (about 12.5 feet; 3.8 meters). It was made of bronze and used for burnt offerings. It remained the center of temple worship until the temple was destroyed, although in the days of King Ahaz it was removed from its place to the northern side of the temple at the command of the Assyrian ruler Tiglath-pileser (2 Kgs 16:14). It was later restored to its proper place by Hezekiah (2 Chr 29:18). The second, the incense altar, stood in front of the veil. It was made of cedar and overlaid with gold (1 Kgs 6:20-22).<\/p>\n<p>During the exile, when the temple lay in ruins, Ezekiel had a vision of the restored temple in Jerusalem. There was an elaborate altar of burnt offering, rising in three terraces to a height of 10 cubits (17.5 feet; 5.3 meters) and resting on a base about 20 cubits (35 feet; 10.6 meters) square. Although the altar was visionary, it emphasized the need for atonement in Israel (Ez 43:13-17). No reference is made to an incense altar.<\/p>\n<p>Zerubbabel built an altar of burnt offerings (Ezr 3:2) that Antiochus Epiphanes desecrated with a “desolating sacrilege,” probably an image of Zeus (1 Macc 1:54). There was also an altar of incense. Antiochus Epiphanes carried off the golden altar (1 Macc 1:21) in 169 <span>BC<\/span>. Both were later restored by Judas Maccabeus (1 Macc 4:44-49).<\/p>\n\n<p>In Christian worship no altar was required, since in the death of Jesus Christ the final sacrifice for sin had been made. There are numerous references to both the altar of burnt offering in the temple (Mt 5:23-24; 23:18-20, 35; Lk 11:51; 1 Cor 9:13; 10:18; Heb 7:13; Rv 11:1) and the altar of incense, both in the earthly temple (Lk 1:11) and in the heavenly temple (Rv 6:9; 8:5; 9:13).<\/p>\n<p><em>See also<\/em> Tabernacle; Temple.<\/p>","content_en":"<h3>ALTAR<\/h3>\n<p>The platform upon which offerings are made to the deity. This may include a ritual sacrifice of animals or a burning of incense before God (Ex 30:1-10). The Hebrew word for altar and the verb “to slaughter” both derive from the same root word; they are terms used in connection with the ritual of sacrificing animals to God as a covering for sin. The Greek terms also point to sacrificing animals. The practice was not peculiar to Israel but was widely known in the ancient Middle East. Israel’s immediate neighbors, the Canaanites, had their own altars and rituals. The altar was always a raised-up place.<\/p>\n<p>The Bible refers to several altars built by the patriarchs. Noah offered burnt offerings (Gn 8:20). Abraham built an altar at Shechem (Gn 12:7), another at Bethel (Gn 12:8), and one on Mt Moriah (Gn 22:9). Isaac built an altar at Beersheba (Gn 26:25), and Jacob at Shechem (Gn 33:20) and Bethel (Gn 35:7). Moses built one at Rephidim (Ex 17:15) and another at Horeb (Ex 24:4). In each case the altar was erected to commemorate an event in which God had helped the offerer.<\/p>\n<p>Two altars were used in the tabernacle. One, measuring 5 by 5 by 3 cubits (7.5 by 7.5 by 4.5 feet; 2.3 by 2.3 by 1.4 meters), was made of acacia wood overlaid with bronze and used for burnt offerings (Ex 27:1-8; 38:1-7). The other, smaller one, the golden altar, was about 18 inches (45 centimeters) square and 3 feet (90 centimeters) high, and was used to burn incense before the veil (Ex 30:1-10; 40:5).<\/p>\n<p>In Exodus 20:24-26, instructions were given to Israel to make an altar of earth or of unhewn stones, upon which burnt offerings and peace offerings were to be made in every place where God caused his name to dwell. This very general prescription seems to have allowed various individuals to erect an altar from time to time. Joshua built an altar on Mt Ebal (Jos 8:30-31); the Reubenites, Gadites, and the half-tribe of Manasseh built one in Transjordan (Jos 22:10-16); Gideon built one in Ophrah (Jgs 6:24); the family of David in Bethlehem (1 Sm 20:6, 29); David at the threshing floor of Araunah (2 Sm 24:25); and Elijah on Mt Carmel (1 Kgs 18:30). Apart from Elijah’s altar these all predated Solomon’s temple.<\/p>\n<p>There were two altars in Solomon’s temple. One was 20 cubits square (about 25 feet; 7.6 meters) and 10 cubits high (about 12.5 feet; 3.8 meters). It was made of bronze and used for burnt offerings. It remained the center of temple worship until the temple was destroyed, although in the days of King Ahaz it was removed from its place to the northern side of the temple at the command of the Assyrian ruler Tiglath-pileser (2 Kgs 16:14). It was later restored to its proper place by Hezekiah (2 Chr 29:18). The second, the incense altar, stood in front of the veil. It was made of cedar and overlaid with gold (1 Kgs 6:20-22).<\/p>\n<p>During the exile, when the temple lay in ruins, Ezekiel had a vision of the restored temple in Jerusalem. There was an elaborate altar of burnt offering, rising in three terraces to a height of 10 cubits (17.5 feet; 5.3 meters) and resting on a base about 20 cubits (35 feet; 10.6 meters) square. Although the altar was visionary, it emphasized the need for atonement in Israel (Ez 43:13-17). No reference is made to an incense altar.<\/p>\n<p>Zerubbabel built an altar of burnt offerings (Ezr 3:2) that Antiochus Epiphanes desecrated with a “desolating sacrilege,” probably an image of Zeus (1 Macc 1:54). There was also an altar of incense. Antiochus Epiphanes carried off the golden altar (1 Macc 1:21) in 169 <span>BC<\/span>. Both were later restored by Judas Maccabeus (1 Macc 4:44-49).<\/p>\n\n<p>In Christian worship no altar was required, since in the death of Jesus Christ the final sacrifice for sin had been made. There are numerous references to both the altar of burnt offering in the temple (Mt 5:23-24; 23:18-20, 35; Lk 11:51; 1 Cor 9:13; 10:18; Heb 7:13; Rv 11:1) and the altar of incense, both in the earthly temple (Lk 1:11) and in the heavenly temple (Rv 6:9; 8:5; 9:13).<\/p>\n<p><em>See also<\/em> Tabernacle; Temple.<\/p>","summary_ro":"ALTAR The platform upon which offerings are made to the deity. This may include a ritual sacrifice of animals or a burning of incense before God (Ex 30:1-10). The Hebrew word for altar and the verb “to slaughter” both derive from the same root word; they are terms used in connection with the ritual of sacrificing animals to God as a covering for sin. The Greek terms also point to sacrificing animals. The practice was not peculiar to Israel but was widely known in the ancient Middle East. Isra...","summary_en":"ALTAR The platform upon which offerings are made to the deity. This may include a ritual sacrifice of animals or a burning of incense before God (Ex 30:1-10). The Hebrew word for altar and the verb “to slaughter” both derive from the same root word; they are terms used in connection with the ritual of sacrificing animals to God as a covering for sin. The Greek terms also point to sacrificing animals. The practice was not peculiar to Israel but was widely known in the ancient Middle East. Isra...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27737,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Numerology*, Numbers","title_en":"and Numerology*, Numbers","content_ro":"<h3>NUMBERS AND NUMEROLOGY*<\/h3>\n<p>Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern.<\/p>\n<p>Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mystical, pre-Christian Jewish groups, and later carried to extremes by the Kabbalists.<\/p>\n<p>Preview<\/p>\n<p>• Expression of Numbers<\/p>\n<p>• Ways of Writing Numerals<\/p>\n<p>• Problems of Large Numbers<\/p>\n<p>• Counting by Generations<\/p>\n<p>• Approximate Use of Numbers<\/p>\n<p>• Symbolic Use of Numbers<\/p>\n<p>• Exact Statistics<\/p>\n<p>• Numerology<\/p>\n<p class=\"h2\" id=\"ExpressionofNumbers\">Expression of Numbers<\/p>\n<p>Hebrew, and indeed any other Semitic language, has a simple but adequate system of numeration. The number one is an adjective. After that, the numerals are nouns, in parallel masculine and feminine forms, although the masculine is used with the feminine noun and vice versa. Ordinal numbers (first, second, third, etc.) exist alongside cardinal numbers (one, two, three), but as in most languages, the second set can be used instead of the first (“day two” instead of “second day”). From ten to nineteen, there is one composite form built like English “thirteen” (“three-ten”), but “twenty” is literally “tens” (the plural of “ten”). Thirty, forty, and so on are literally “threes,” “fours” (the plural of the words “three” and “four,” respectively) and so on, up to a hundred, which is a new word. There are also separate words for “thousand” and for “ten thousand,” as in Greek, Chinese, and many other languages. Larger numbers must be expressed by multiples of these (“ten thousand times ten thousand” and “thousands of thousands”), suggesting that large figures, rarely needed for small populations and tiny kingdoms, were expressed approximately. Hebrew has not only a singular and plural but also a dual form to express two of anything (two hundred, two thousand). Fractions (a half, a third, a tenth, etc.) could be expressed, and multiplication, division, addition, and subtraction were used. Indeed, instances of all four operations can be found in the Bible. The Hebrew mathematical system was basically part of the larger western Asian mathematical system, of which we know a great deal from Mesopotamia and Egypt. These countries, however, used a more highly developed mathematical system than Israel.<\/p>\n<p class=\"h2\" id=\"WaysofWritingNumerals\">Ways of Writing Numerals<\/p>\n<p>In the Bible, numbers are always written out in words, as on the famous Moabite Stone and the Siloam Inscription. But every nation in the ancient world could also express numbers by using figures or ciphers of various kinds (like our 1, 2, 3, . . .). Because of this danger of error, in later days numbers were normally written out in full, in words, where confusion, although still possible, was not nearly so likely. An additional way of writing numbers, known both to the Hebrews and the Greeks, was the use of consecutive letters of the alphabet instead of consecutive numerals (as if we used A for 1, B for 2, etc.). This system, in wide use by NT times, is the usual system in modern Hebrew and has the advantage that numerical combinations can be pronounced by inserting arbitrary vowels, thus making artificial words. For example, if the number of the beast (Rv 13:18), 666, is expressed in alphabetical letters, it can spell out the consonants of “Nero Caesar,” although other names are possible, especially if the variant reading 616 is used.<\/p>\n\n<p class=\"h2\" id=\"ProblemsofLargeNumbers\">Problems of Large Numbers<\/p>\n<p>Even allowing for all these possibilities, there remain certain problems connected with large numbers, particularly in the OT. The most obvious is that of the ten long-lived patriarchs, whose ages are recorded in Genesis 5. Different figures (varying by whole centuries) are recorded for their ages in the Hebrew text, the Samaritan text, and the earliest Greek translation (known as the Septuagint), but all figures are very large. Some interpret these figures literally and point out that there is a steady reduction from the ages attained by these patriarchs to the more modest 120 years allotted to man in Noah’s time (Gn 6:3) and the 70 years accepted later as the human life span (Ps 90:10). This would correspond to the progressive spiritual deterioration of mankind after the fall, from the perfect state of Adam to the present condition. Whatever the explanation of the figures, there is no doubt that this is the theological intent of the Bible.<\/p>\n<p>The large number of Israelites who left Egypt is also problematic. If there were actually 600,000 fighting men (Nm 1:46), this would correspond to a whole nation of some 2 million or more. Possibly the word translated “thousand” means “clan units”; it would clearly be a much smaller total body, whatever its exact size. Of course, God could have maintained any number of people in the desert. The evidence of archaeology as to the population of Canaan both before and after the Israelite onslaught seems to support a lower number. The same principle might explain the large numbers given for the fighting men of the various Israelite tribes, and the huge totals for Israel and Judah’s military strength given at later times in the historical books of the OT.<\/p>\n<p>To the ordinary Bible reader, perhaps one of the biggest problems is the different numbers recorded in Chronicles and Kings, when the same incidents are being described. Manuscript errors, or confusion of numbers written by signs or single letters of the alphabet, may account for numerous individual inconsistencies, but not for wholesale differences, particularly as the figures in Chronicles are consistently much larger. These very large round numbers may have symbolic significance and may not be intended to be taken in their literal sense at all. Indeed, since the Jews had before them the book of Kings and the book of Chronicles at the same time, they can hardly have taken both sets of numbers literally themselves.<\/p>\n<p class=\"h2\" id=\"CountingbyGenerations\">Counting by Generations<\/p>\n<p>One of the problems of the OT is that of the dating of events. Even with an exact number system, there is no absolute fixed point from which to reckon. Later Jews and Christians counted from the presumed date of the Creation. Not until after the time of David and Solomon are both internal reference between the comparative dates of kings of Judah and Israel and external reference to monarchs outside Israel used. This open-endedness accounts for the vague period of “forty years” used so often in the OT (e.g., the book of Judges) for any long but indeterminate period of time, almost certainly corresponding to a generation (Hebrew, <span class=\"hebrew\" lang=\"he\">dor<\/span>). Counting by generations is specific in some places in the Bible and may be implicit in others. For instance, Abraham’s descendants are to return to Canaan “in the fourth generation” (Gn 15:16), and the genealogy of Christ is neatly constructed on a pattern of three groups of fourteen generations (Mt 1:17), rather than on periods of years. Wherever people use and recite genealogies, such counting by generations is natural. But Abraham’s descendants are said to have returned to Canaan approximately four centuries later (Gal 3:17), and therefore the word “generation” sometimes stands for 100 years. The Hebrew word for “generation” may mean 120 years (Gn 6:3). Usually, the ancient Hebrews used vague phrases like “in those days” or “after those days” or “the days are coming,” which expressed past, present, and future without any specific mention of number. In other words, the Bible writers were more concerned with theology than with mathematics.<\/p>\n<p class=\"h2\" id=\"ApproximateUseofNumbers\">Approximate Use of Numbers<\/p>\n<p>In the OT, Israel’s 40 years in the desert is a good example of the approximate use of numbers (Nm 14:33). In the NT, Jesus was in the wilderness 40 days during the temptation (Mt 4:2), and there were 40 days between his resurrection and ascension (Acts 1:3). Moses was 40 years old at his call (Acts 7:23), apparently lived 40 years in Midian (Ex 7:7), and spent 40 years leading Israel out of Egypt and through the desert (Dt 34:7), for he is said to be 120 years old at his death. However, two generations of 40 years is the normal maximum for a healthy man (Ps 90:10), and even this is often shortened to 70 years by the rigors of life. Seventy is also used at times in this approximate sense.<\/p>\n<p class=\"h2\" id=\"SymbolicUseofNumbers\">Symbolic Use of Numbers<\/p>\n<p>In Scripture, seven symbolizes completeness or perfection. On the seventh day God rested from his labors and creation is finished (Gn 2:2). Pharaoh in his dream saw seven cattle coming from the Nile (41:2). Samson’s sacred Nazirite locks were braided in seven plaits (Jgs 16:13). Seven devils left Mary of Magdala, signifying the totality of her previous possession by Satan (Lk 8:2); “seven other devils” will enter the purified but vacant life of a person (Mt 12:45). However, on the positive side, there were the seven spirits of God (Rv 3:1). In the seventh year the Hebrew slave was to be freed (Ex 21:2), having completed his time of captivity and service. Every seventh year was a sabbatical year (Lv 25:4). Seven times seven reiterates the sense of completeness. In the Year of Jubilee (at the completion of 7 x 7 years = the 50th year), all land is freed and returns to the original owners (Lv 25:10). Pentecost, the Feast of Weeks, is seven times seven days after Passover. “Seventy,” which is literally “sevens” in Hebrew, strengthens the concept of perfection. There are 70 elders (Ex 24:1) in Israel. Israel was exiled to Babylon for 70 years (Jer 25:12) to complete its punishment. “Seventy times seven” (Mt 18:22) reiterates this still further. The Lord was not giving Peter a mathematical number of times that he should forgive another person, but rather was insisting on limitless forgiveness for a brother’s sin.<\/p>\n<p>“Three” may well share in this meaning of completion or perfection, although not so forcibly (2 Kgs 13:18). Many things happen “on the third day” (Hos 6:2). Jonah spent three days in the stomach of the fish (Mt 12:40), and the Lord rose again on the third day (1 Cor 15:4). David was offered a choice of divine punishments—three years, three months, three days (2 Sm 24:13). For the Christian, “three” takes on a far deeper significance as the number of Persons of the Trinity. The three Persons are clearly expressed, for instance, in the Great Commission (Mt 28:19) and in the Pauline benediction (2 Cor 13:13). Many echoes of this threefold expression are in the NT, and many anticipations of it in the OT, of which the thrice-repeated “Holy” in Isaiah 6:3 is the most famous.<\/p>\n<p>Some scholars see four as another symbol of completeness (four winds of heaven, Dn 7:2; four horsemen, Rv 6:1-7; four living creatures around the throne of God, Rv 4:6). Five is certainly used in an indefinite sense as a small number (Is 19:18; 30:17). Nor do eight or nine seem to have any special significance, although, like other numbers, they may be used in a factual sense to describe any of God’s activities (nine plagues on Egypt, Ex 7–10). “Ten” does have significance because of the Ten Commandments (Ex 20:1-17), but not any special symbolism earlier in the Bible. If anything, “ten” is elsewhere used in a vague way. Laban changes Jacob’s wages ten times (Gn 31:7); Daniel and his friends are ten times better than all other students (Dn 1:20); ten times over, the Jewish settlers will be warned of impending enemy attacks (Neh 4:12).<\/p>\n<p>Eleven appears to have no special biblical significance, but 12 certainly has. The clearest proof of this is the existence of the 12 tribes in Israel. In Revelation 7:4-8, where it is mathematically important that the number of tribes be limited to 12, the tribe of Dan is altogether omitted—probably on account of Dan’s sin of idolatry (Jgs 18:14-20). Ishmael’s descendants were also divided into 12 clans (Gn 17:20), so that the number 12 was apparently significant outside Israel as well. In the NT Christ chose 12 apostles (Mt 10:1-4). The link with the number of tribes is made specific when Christ tells the apostles that they will sit on 12 thrones, judging the 12 tribes (Mt 19:28). However, it is interesting that, after the election and appointment of Matthias (Acts 1:26), the Christian church apparently made no subsequent efforts to maintain the number of apostles. Like “seven times seven,” “twelve times twelve” increases the force of the number. When this is further multiplied by a thousand, the figure becomes the 144,000 redeemed (Rv 7:4), who were sealed “out of all the tribes of Israel.”<\/p>\n<p class=\"h2\" id=\"ExactStatistics\">Exact Statistics<\/p>\n<p>As distinct from the metaphorical use of numbers to denote completion, immensity, and the like, numbers in Hebrew were often used to give exact tallies or measurements. Such usage is known to us only from clay tablets and ostraca (broken pieces of potsherd engraved in ink, used as rough notebooks). However, ascertaining exactly what the text was in its earliest form and what that text means is difficult.<\/p>\n<p>An example is the number of the sons of Jeconiah among the inhabitants of Beth-shemesh. They were struck down by the Lord because of their failure to rejoice with the others when God’s ark returned to Israel from the Philistine country (1 Sm 6:19). The Greek text (LXX) reads “seventy”; the later Hebrew manuscripts add “fifty thousand.” But, as Beth-shemesh itself was only a small frontier town, and the “sons of Jeconiah” was presumably only one clan among several, the smaller number is obviously the original, and the large addition due to some later manuscript confusion.<\/p>\n<p>A good rule in trying to decide whether a number is statistical or impressionistic is to determine whether it is a small number, or an unusual number for which there is no obvious theological explanation. When the men of Ai killed some 36 Israelites at the first assault on the city (Jos 7:5), the smallness of the number is evidence that this is a vividly remembered factual detail. Similarly, in the case of the number of Abraham’s 318 men (Gn 14:14) or the catch of 153 fish after the resurrection (Jn 21:11), the numbers, though large, are not round numbers but unusual combinations, and are obviously meant in a literal or statistical sense. Irrelevant details like this have a habit of remaining in the memory, and are the best guarantee of the trustworthiness of the narrative.<\/p>\n<p class=\"h2\" id=\"Numerology\">Numerology<\/p>\n<p>Numerology may be said to be an extended application of the metaphorical significance of numbers (7, 40, etc.) already discussed. In the Bible, this systematization of numbers always goes with a strong sense of the sovereignty of God, his control over human history, and a belief in his ongoing purpose and its triumphant conclusion.<\/p>\n<p>Perhaps the first clear instance of numerology in the Bible is 1 Kings 6:1, where Solomon began to build the temple 480 years after the exodus, a period 5 times 10 times 12, or 4 times 120, the ideal life span of man in early days (Gn 6:3). First Chronicles 6:3-8 gives 12 generations of men (presumably 40 years each) to cover the same period, so “twelve generations” is probably the real basis for the computation, rather than any exact year-by-year tally. A tally would have been impossible in the days of the judges and unlikely before the monarchy. David was the first to establish an official scribe or recorder to keep daily annals in Israel (2 Sm 8:16-17), as was common in the great kingdoms from far earlier times. Such Israelite annals are later mentioned as sources of the books of the kings (2 Kgs 14:18). The number 480 is probably a rough approximation rather than exact and denotes the end of one of God’s epochs.<\/p>\n<p>When Jeremiah prophesies an exile of 70 years for Judah (Jer 25:11; 29:10), it is not only a historical prediction that was literally fulfilled but also a symbol of completeness; Judah’s punishment is complete (cf. Is 40:2). Isaiah (Is 23:15) had made a similar prophecy of a 70-year punishment for Tyre, and Ezekiel (Ez 29:11-13) prophesied a 40-year “exile” for Egypt. When these 70 years are regarded as sabbatical years, where the land must lie untilled to compensate for the 7 times 70 years of sin before, then true numerology begins (2 Chr 36:21). Here numerology is used only as an explanation of past and present, but it can also be used to explain the future, especially in the book of Daniel.<\/p>\n<p>Daniel (Dn 9:2) refers to the literal 70 years of the exile as foretold by Jeremiah. In Daniel 9:24, this has been extended to 70 weeks of years (490 years) applied to the distant future. Daniel 9:25 sees 69 of these (483 years) as elapsing before Messiah appears. Presumably, the last week of the 70 is therefore thought of as the time of his activity. However this may be interpreted in terms of actual dates, it must be harmonized with 9:26, where the Messiah is “cut off” after 62 weeks of years (434 years). The difficulty lies in establishing the starting point for this long period. This is an example of an elaborate numerology, embracing centuries of history, all ultimately based on the 70 years of Jeremiah. According to biblical principles, this can have both an “immediate” fulfillment in the return from exile, and a “prophetic” fulfillment in the far distant future in connection with the coming of Christ.<\/p>\n<p>The other major example of extended numerology in Daniel is in connection with the “time, times, and half a time” (7:25). This must stand for three and a half “times,” that is, half of seven “times.” Thus, it refers either to three and a half years (half a “week” of years) or three and a half “weeks” of years (cf. “seven times” in 4:16, where “seven years” is clearly meant). Whatever may be its ultimate prophetic fulfillment in Christ, the “initial” or “partial” fulfillment is the roughly three and a half years of bitter persecution of God’s people by Antiochus Epiphanes (167–164 <span>BC<\/span>). This figure of three and a half years reappears in Revelation 11:2 (“forty-two months”), and 12:14 (“a time, and times, and half a time”), to describe the period of Rome’s persecution of the Christian church. The figure had possibly become a symbol of any bitter but limited persecution. The “two thousand three hundred evenings and mornings” of Daniel 8:14 may mean 1,150 days, which is approximately the same length of time.<\/p>\n<p>The three and a half years of Daniel 7:25 reappear in Revelation 11 in the form of “forty-two months,” the time when the heathen will trample down Jerusalem (Rv 11:2). The 1,290 days of Daniel 12:11 reappear here (in the slightly different form of 1,260 days) as the time that God’s two witnesses will prophesy (Rv 11:3). The 42 months reappear in Revelation 13:5 as the period that the wild beast will be allowed to blaspheme. While the “thousand years” of 20:6 is not derived from Daniel at all, the metaphorical use of “thousand” is familiar to the OT. The closest direct parallel is in Deuteronomy 7:9, where God’s covenant will be kept with a “thousand generations” to come.<\/p>","content_en":"<h3>NUMBERS AND NUMEROLOGY*<\/h3>\n<p>Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern.<\/p>\n<p>Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mystical, pre-Christian Jewish groups, and later carried to extremes by the Kabbalists.<\/p>\n<p>Preview<\/p>\n<p>• Expression of Numbers<\/p>\n<p>• Ways of Writing Numerals<\/p>\n<p>• Problems of Large Numbers<\/p>\n<p>• Counting by Generations<\/p>\n<p>• Approximate Use of Numbers<\/p>\n<p>• Symbolic Use of Numbers<\/p>\n<p>• Exact Statistics<\/p>\n<p>• Numerology<\/p>\n<p class=\"h2\" id=\"ExpressionofNumbers\">Expression of Numbers<\/p>\n<p>Hebrew, and indeed any other Semitic language, has a simple but adequate system of numeration. The number one is an adjective. After that, the numerals are nouns, in parallel masculine and feminine forms, although the masculine is used with the feminine noun and vice versa. Ordinal numbers (first, second, third, etc.) exist alongside cardinal numbers (one, two, three), but as in most languages, the second set can be used instead of the first (“day two” instead of “second day”). From ten to nineteen, there is one composite form built like English “thirteen” (“three-ten”), but “twenty” is literally “tens” (the plural of “ten”). Thirty, forty, and so on are literally “threes,” “fours” (the plural of the words “three” and “four,” respectively) and so on, up to a hundred, which is a new word. There are also separate words for “thousand” and for “ten thousand,” as in Greek, Chinese, and many other languages. Larger numbers must be expressed by multiples of these (“ten thousand times ten thousand” and “thousands of thousands”), suggesting that large figures, rarely needed for small populations and tiny kingdoms, were expressed approximately. Hebrew has not only a singular and plural but also a dual form to express two of anything (two hundred, two thousand). Fractions (a half, a third, a tenth, etc.) could be expressed, and multiplication, division, addition, and subtraction were used. Indeed, instances of all four operations can be found in the Bible. The Hebrew mathematical system was basically part of the larger western Asian mathematical system, of which we know a great deal from Mesopotamia and Egypt. These countries, however, used a more highly developed mathematical system than Israel.<\/p>\n<p class=\"h2\" id=\"WaysofWritingNumerals\">Ways of Writing Numerals<\/p>\n<p>In the Bible, numbers are always written out in words, as on the famous Moabite Stone and the Siloam Inscription. But every nation in the ancient world could also express numbers by using figures or ciphers of various kinds (like our 1, 2, 3, . . .). Because of this danger of error, in later days numbers were normally written out in full, in words, where confusion, although still possible, was not nearly so likely. An additional way of writing numbers, known both to the Hebrews and the Greeks, was the use of consecutive letters of the alphabet instead of consecutive numerals (as if we used A for 1, B for 2, etc.). This system, in wide use by NT times, is the usual system in modern Hebrew and has the advantage that numerical combinations can be pronounced by inserting arbitrary vowels, thus making artificial words. For example, if the number of the beast (Rv 13:18), 666, is expressed in alphabetical letters, it can spell out the consonants of “Nero Caesar,” although other names are possible, especially if the variant reading 616 is used.<\/p>\n\n<p class=\"h2\" id=\"ProblemsofLargeNumbers\">Problems of Large Numbers<\/p>\n<p>Even allowing for all these possibilities, there remain certain problems connected with large numbers, particularly in the OT. The most obvious is that of the ten long-lived patriarchs, whose ages are recorded in Genesis 5. Different figures (varying by whole centuries) are recorded for their ages in the Hebrew text, the Samaritan text, and the earliest Greek translation (known as the Septuagint), but all figures are very large. Some interpret these figures literally and point out that there is a steady reduction from the ages attained by these patriarchs to the more modest 120 years allotted to man in Noah’s time (Gn 6:3) and the 70 years accepted later as the human life span (Ps 90:10). This would correspond to the progressive spiritual deterioration of mankind after the fall, from the perfect state of Adam to the present condition. Whatever the explanation of the figures, there is no doubt that this is the theological intent of the Bible.<\/p>\n<p>The large number of Israelites who left Egypt is also problematic. If there were actually 600,000 fighting men (Nm 1:46), this would correspond to a whole nation of some 2 million or more. Possibly the word translated “thousand” means “clan units”; it would clearly be a much smaller total body, whatever its exact size. Of course, God could have maintained any number of people in the desert. The evidence of archaeology as to the population of Canaan both before and after the Israelite onslaught seems to support a lower number. The same principle might explain the large numbers given for the fighting men of the various Israelite tribes, and the huge totals for Israel and Judah’s military strength given at later times in the historical books of the OT.<\/p>\n<p>To the ordinary Bible reader, perhaps one of the biggest problems is the different numbers recorded in Chronicles and Kings, when the same incidents are being described. Manuscript errors, or confusion of numbers written by signs or single letters of the alphabet, may account for numerous individual inconsistencies, but not for wholesale differences, particularly as the figures in Chronicles are consistently much larger. These very large round numbers may have symbolic significance and may not be intended to be taken in their literal sense at all. Indeed, since the Jews had before them the book of Kings and the book of Chronicles at the same time, they can hardly have taken both sets of numbers literally themselves.<\/p>\n<p class=\"h2\" id=\"CountingbyGenerations\">Counting by Generations<\/p>\n<p>One of the problems of the OT is that of the dating of events. Even with an exact number system, there is no absolute fixed point from which to reckon. Later Jews and Christians counted from the presumed date of the Creation. Not until after the time of David and Solomon are both internal reference between the comparative dates of kings of Judah and Israel and external reference to monarchs outside Israel used. This open-endedness accounts for the vague period of “forty years” used so often in the OT (e.g., the book of Judges) for any long but indeterminate period of time, almost certainly corresponding to a generation (Hebrew, <span class=\"hebrew\" lang=\"he\">dor<\/span>). Counting by generations is specific in some places in the Bible and may be implicit in others. For instance, Abraham’s descendants are to return to Canaan “in the fourth generation” (Gn 15:16), and the genealogy of Christ is neatly constructed on a pattern of three groups of fourteen generations (Mt 1:17), rather than on periods of years. Wherever people use and recite genealogies, such counting by generations is natural. But Abraham’s descendants are said to have returned to Canaan approximately four centuries later (Gal 3:17), and therefore the word “generation” sometimes stands for 100 years. The Hebrew word for “generation” may mean 120 years (Gn 6:3). Usually, the ancient Hebrews used vague phrases like “in those days” or “after those days” or “the days are coming,” which expressed past, present, and future without any specific mention of number. In other words, the Bible writers were more concerned with theology than with mathematics.<\/p>\n<p class=\"h2\" id=\"ApproximateUseofNumbers\">Approximate Use of Numbers<\/p>\n<p>In the OT, Israel’s 40 years in the desert is a good example of the approximate use of numbers (Nm 14:33). In the NT, Jesus was in the wilderness 40 days during the temptation (Mt 4:2), and there were 40 days between his resurrection and ascension (Acts 1:3). Moses was 40 years old at his call (Acts 7:23), apparently lived 40 years in Midian (Ex 7:7), and spent 40 years leading Israel out of Egypt and through the desert (Dt 34:7), for he is said to be 120 years old at his death. However, two generations of 40 years is the normal maximum for a healthy man (Ps 90:10), and even this is often shortened to 70 years by the rigors of life. Seventy is also used at times in this approximate sense.<\/p>\n<p class=\"h2\" id=\"SymbolicUseofNumbers\">Symbolic Use of Numbers<\/p>\n<p>In Scripture, seven symbolizes completeness or perfection. On the seventh day God rested from his labors and creation is finished (Gn 2:2). Pharaoh in his dream saw seven cattle coming from the Nile (41:2). Samson’s sacred Nazirite locks were braided in seven plaits (Jgs 16:13). Seven devils left Mary of Magdala, signifying the totality of her previous possession by Satan (Lk 8:2); “seven other devils” will enter the purified but vacant life of a person (Mt 12:45). However, on the positive side, there were the seven spirits of God (Rv 3:1). In the seventh year the Hebrew slave was to be freed (Ex 21:2), having completed his time of captivity and service. Every seventh year was a sabbatical year (Lv 25:4). Seven times seven reiterates the sense of completeness. In the Year of Jubilee (at the completion of 7 x 7 years = the 50th year), all land is freed and returns to the original owners (Lv 25:10). Pentecost, the Feast of Weeks, is seven times seven days after Passover. “Seventy,” which is literally “sevens” in Hebrew, strengthens the concept of perfection. There are 70 elders (Ex 24:1) in Israel. Israel was exiled to Babylon for 70 years (Jer 25:12) to complete its punishment. “Seventy times seven” (Mt 18:22) reiterates this still further. The Lord was not giving Peter a mathematical number of times that he should forgive another person, but rather was insisting on limitless forgiveness for a brother’s sin.<\/p>\n<p>“Three” may well share in this meaning of completion or perfection, although not so forcibly (2 Kgs 13:18). Many things happen “on the third day” (Hos 6:2). Jonah spent three days in the stomach of the fish (Mt 12:40), and the Lord rose again on the third day (1 Cor 15:4). David was offered a choice of divine punishments—three years, three months, three days (2 Sm 24:13). For the Christian, “three” takes on a far deeper significance as the number of Persons of the Trinity. The three Persons are clearly expressed, for instance, in the Great Commission (Mt 28:19) and in the Pauline benediction (2 Cor 13:13). Many echoes of this threefold expression are in the NT, and many anticipations of it in the OT, of which the thrice-repeated “Holy” in Isaiah 6:3 is the most famous.<\/p>\n<p>Some scholars see four as another symbol of completeness (four winds of heaven, Dn 7:2; four horsemen, Rv 6:1-7; four living creatures around the throne of God, Rv 4:6). Five is certainly used in an indefinite sense as a small number (Is 19:18; 30:17). Nor do eight or nine seem to have any special significance, although, like other numbers, they may be used in a factual sense to describe any of God’s activities (nine plagues on Egypt, Ex 7–10). “Ten” does have significance because of the Ten Commandments (Ex 20:1-17), but not any special symbolism earlier in the Bible. If anything, “ten” is elsewhere used in a vague way. Laban changes Jacob’s wages ten times (Gn 31:7); Daniel and his friends are ten times better than all other students (Dn 1:20); ten times over, the Jewish settlers will be warned of impending enemy attacks (Neh 4:12).<\/p>\n<p>Eleven appears to have no special biblical significance, but 12 certainly has. The clearest proof of this is the existence of the 12 tribes in Israel. In Revelation 7:4-8, where it is mathematically important that the number of tribes be limited to 12, the tribe of Dan is altogether omitted—probably on account of Dan’s sin of idolatry (Jgs 18:14-20). Ishmael’s descendants were also divided into 12 clans (Gn 17:20), so that the number 12 was apparently significant outside Israel as well. In the NT Christ chose 12 apostles (Mt 10:1-4). The link with the number of tribes is made specific when Christ tells the apostles that they will sit on 12 thrones, judging the 12 tribes (Mt 19:28). However, it is interesting that, after the election and appointment of Matthias (Acts 1:26), the Christian church apparently made no subsequent efforts to maintain the number of apostles. Like “seven times seven,” “twelve times twelve” increases the force of the number. When this is further multiplied by a thousand, the figure becomes the 144,000 redeemed (Rv 7:4), who were sealed “out of all the tribes of Israel.”<\/p>\n<p class=\"h2\" id=\"ExactStatistics\">Exact Statistics<\/p>\n<p>As distinct from the metaphorical use of numbers to denote completion, immensity, and the like, numbers in Hebrew were often used to give exact tallies or measurements. Such usage is known to us only from clay tablets and ostraca (broken pieces of potsherd engraved in ink, used as rough notebooks). However, ascertaining exactly what the text was in its earliest form and what that text means is difficult.<\/p>\n<p>An example is the number of the sons of Jeconiah among the inhabitants of Beth-shemesh. They were struck down by the Lord because of their failure to rejoice with the others when God’s ark returned to Israel from the Philistine country (1 Sm 6:19). The Greek text (LXX) reads “seventy”; the later Hebrew manuscripts add “fifty thousand.” But, as Beth-shemesh itself was only a small frontier town, and the “sons of Jeconiah” was presumably only one clan among several, the smaller number is obviously the original, and the large addition due to some later manuscript confusion.<\/p>\n<p>A good rule in trying to decide whether a number is statistical or impressionistic is to determine whether it is a small number, or an unusual number for which there is no obvious theological explanation. When the men of Ai killed some 36 Israelites at the first assault on the city (Jos 7:5), the smallness of the number is evidence that this is a vividly remembered factual detail. Similarly, in the case of the number of Abraham’s 318 men (Gn 14:14) or the catch of 153 fish after the resurrection (Jn 21:11), the numbers, though large, are not round numbers but unusual combinations, and are obviously meant in a literal or statistical sense. Irrelevant details like this have a habit of remaining in the memory, and are the best guarantee of the trustworthiness of the narrative.<\/p>\n<p class=\"h2\" id=\"Numerology\">Numerology<\/p>\n<p>Numerology may be said to be an extended application of the metaphorical significance of numbers (7, 40, etc.) already discussed. In the Bible, this systematization of numbers always goes with a strong sense of the sovereignty of God, his control over human history, and a belief in his ongoing purpose and its triumphant conclusion.<\/p>\n<p>Perhaps the first clear instance of numerology in the Bible is 1 Kings 6:1, where Solomon began to build the temple 480 years after the exodus, a period 5 times 10 times 12, or 4 times 120, the ideal life span of man in early days (Gn 6:3). First Chronicles 6:3-8 gives 12 generations of men (presumably 40 years each) to cover the same period, so “twelve generations” is probably the real basis for the computation, rather than any exact year-by-year tally. A tally would have been impossible in the days of the judges and unlikely before the monarchy. David was the first to establish an official scribe or recorder to keep daily annals in Israel (2 Sm 8:16-17), as was common in the great kingdoms from far earlier times. Such Israelite annals are later mentioned as sources of the books of the kings (2 Kgs 14:18). The number 480 is probably a rough approximation rather than exact and denotes the end of one of God’s epochs.<\/p>\n<p>When Jeremiah prophesies an exile of 70 years for Judah (Jer 25:11; 29:10), it is not only a historical prediction that was literally fulfilled but also a symbol of completeness; Judah’s punishment is complete (cf. Is 40:2). Isaiah (Is 23:15) had made a similar prophecy of a 70-year punishment for Tyre, and Ezekiel (Ez 29:11-13) prophesied a 40-year “exile” for Egypt. When these 70 years are regarded as sabbatical years, where the land must lie untilled to compensate for the 7 times 70 years of sin before, then true numerology begins (2 Chr 36:21). Here numerology is used only as an explanation of past and present, but it can also be used to explain the future, especially in the book of Daniel.<\/p>\n<p>Daniel (Dn 9:2) refers to the literal 70 years of the exile as foretold by Jeremiah. In Daniel 9:24, this has been extended to 70 weeks of years (490 years) applied to the distant future. Daniel 9:25 sees 69 of these (483 years) as elapsing before Messiah appears. Presumably, the last week of the 70 is therefore thought of as the time of his activity. However this may be interpreted in terms of actual dates, it must be harmonized with 9:26, where the Messiah is “cut off” after 62 weeks of years (434 years). The difficulty lies in establishing the starting point for this long period. This is an example of an elaborate numerology, embracing centuries of history, all ultimately based on the 70 years of Jeremiah. According to biblical principles, this can have both an “immediate” fulfillment in the return from exile, and a “prophetic” fulfillment in the far distant future in connection with the coming of Christ.<\/p>\n<p>The other major example of extended numerology in Daniel is in connection with the “time, times, and half a time” (7:25). This must stand for three and a half “times,” that is, half of seven “times.” Thus, it refers either to three and a half years (half a “week” of years) or three and a half “weeks” of years (cf. “seven times” in 4:16, where “seven years” is clearly meant). Whatever may be its ultimate prophetic fulfillment in Christ, the “initial” or “partial” fulfillment is the roughly three and a half years of bitter persecution of God’s people by Antiochus Epiphanes (167–164 <span>BC<\/span>). This figure of three and a half years reappears in Revelation 11:2 (“forty-two months”), and 12:14 (“a time, and times, and half a time”), to describe the period of Rome’s persecution of the Christian church. The figure had possibly become a symbol of any bitter but limited persecution. The “two thousand three hundred evenings and mornings” of Daniel 8:14 may mean 1,150 days, which is approximately the same length of time.<\/p>\n<p>The three and a half years of Daniel 7:25 reappear in Revelation 11 in the form of “forty-two months,” the time when the heathen will trample down Jerusalem (Rv 11:2). The 1,290 days of Daniel 12:11 reappear here (in the slightly different form of 1,260 days) as the time that God’s two witnesses will prophesy (Rv 11:3). The 42 months reappear in Revelation 13:5 as the period that the wild beast will be allowed to blaspheme. While the “thousand years” of 20:6 is not derived from Daniel at all, the metaphorical use of “thousand” is familiar to the OT. The closest direct parallel is in Deuteronomy 7:9, where God’s covenant will be kept with a “thousand generations” to come.<\/p>","summary_ro":"NUMBERS AND NUMEROLOGY* Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern. Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mys...","summary_en":"NUMBERS AND NUMEROLOGY* Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern. Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mys...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32925,"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>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>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 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>\n<p>From 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>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>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 <span>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” (<span>AD<\/span> 81–96).<\/p>\n<p>The 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>\n<p>Likewise, 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>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The 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>\n<p>The 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>\n<p>While 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>\n<p>The 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>\n<p>Revelation 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”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much 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>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This 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>\n<p>Variations 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>\n<p>As 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>\n<p>According 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>\n<p>This 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>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT 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\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>After 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>\n<p>These 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>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. 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>\n<p>In 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>\n<p>Chapters 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>\n<p>A 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>\n<p>Chapter 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>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>Some 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>\n<p>After 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>\n<p>After 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>\n<p>Opinion 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>\n<p>As 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>\n<p>The 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>\n<p>The 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” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 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>\n<p>The 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>\n<p>In 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>\n<p>Since 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>\n<p>The 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>\n<p>Turning 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>\n<p>The 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>\n<p>The 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>\n<p>Chapter 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>\n<p>The 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, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 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>\n<p>These 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>\n<p>To 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>\n<p>Chapter 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>\n<p>In 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>\n<p>Finally, 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>\n<p>This 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>\n<p>Although 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>\n<p>The 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>\n<p>The 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>\n<p>In 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>\n<p>The 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>\n<p>John 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>\n<p>Allusions 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>\n<p>The 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>\n<p>With 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>\n<p><em>See also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>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 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>\n<p>From 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>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>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 <span>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” (<span>AD<\/span> 81–96).<\/p>\n<p>The 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>\n<p>Likewise, 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>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The 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>\n<p>The 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>\n<p>While 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>\n<p>The 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>\n<p>Revelation 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”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much 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>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This 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>\n<p>Variations 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>\n<p>As 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>\n<p>According 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>\n<p>This 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>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT 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\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>After 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>\n<p>These 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>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. 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>\n<p>In 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>\n<p>Chapters 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>\n<p>A 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>\n<p>Chapter 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>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>Some 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>\n<p>After 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>\n<p>After 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>\n<p>Opinion 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>\n<p>As 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>\n<p>The 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>\n<p>The 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” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 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>\n<p>The 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>\n<p>In 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>\n<p>Since 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>\n<p>The 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>\n<p>Turning 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>\n<p>The 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>\n<p>The 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>\n<p>Chapter 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>\n<p>The 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, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 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>\n<p>These 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>\n<p>To 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>\n<p>Chapter 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>\n<p>In 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>\n<p>Finally, 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>\n<p>This 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>\n<p>Although 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>\n<p>The 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>\n<p>The 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>\n<p>In 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>\n<p>The 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>\n<p>John 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>\n<p>Allusions 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>\n<p>The 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>\n<p>With 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>\n<p><em>See 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":59445,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:1","title_en":"Study Note: Apocalipsa 11:1","content_ro":"<p><strong>11:1-13<\/strong> This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the <em>two witnesses<\/em> of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see Gen 5:21-24; 2 Kgs 2:11-12). Other possibilities include Peter and Paul, or James and John. More important than their identities is their role of confirming God’s message by the testimony of “two or three witnesses” (see Deut 17:6). God provides a twofold witness to the world about the impending judgment, making it clear that his word is certain to be fulfilled (Deut 19:15; Matt 18:15-16).<\/p>","content_en":"<p><strong>11:1-13<\/strong> This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the <em>two witnesses<\/em> of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see Gen 5:21-24; 2 Kgs 2:11-12). Other possibilities include Peter and Paul, or James and John. More important than their identities is their role of confirming God’s message by the testimony of “two or three witnesses” (see Deut 17:6). God provides a twofold witness to the world about the impending judgment, making it clear that his word is certain to be fulfilled (Deut 19:15; Matt 18:15-16).<\/p>","summary_ro":"11:1-13 This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the two witnesses of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see G...","summary_en":"11:1-13 This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the two witnesses of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see G...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59446,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:1","title_en":"Study Note: Apocalipsa 11:1","content_ro":"<p><strong>11:1<\/strong> The instructions to <em>measure the Temple<\/em> are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in <span>AD<\/span> 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).<\/p>","content_en":"<p><strong>11:1<\/strong> The instructions to <em>measure the Temple<\/em> are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in <span>AD<\/span> 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).<\/p>","summary_ro":"11:1 The instructions to measure the Temple are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in AD 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).","summary_en":"11:1 The instructions to measure the Temple are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in AD 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87071,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:1","title_en":"Study Note: Apocalipsa 11:1","content_ro":"<p><strong>11:1-13<\/strong> This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the <em>two witnesses<\/em> of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see Gen 5:21-24; 2 Kgs 2:11-12). Other possibilities include Peter and Paul, or James and John. More important than their identities is their role of confirming God’s message by the testimony of “two or three witnesses” (see Deut 17:6). God provides a twofold witness to the world about the impending judgment, making it clear that his word is certain to be fulfilled (Deut 19:15; Matt 18:15-16).<\/p>","content_en":"<p><strong>11:1-13<\/strong> This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the <em>two witnesses<\/em> of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see Gen 5:21-24; 2 Kgs 2:11-12). Other possibilities include Peter and Paul, or James and John. More important than their identities is their role of confirming God’s message by the testimony of “two or three witnesses” (see Deut 17:6). God provides a twofold witness to the world about the impending judgment, making it clear that his word is certain to be fulfilled (Deut 19:15; Matt 18:15-16).<\/p>","summary_ro":"11:1-13 This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the two witnesses of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see G...","summary_en":"11:1-13 This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the two witnesses of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see G...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87072,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:1","title_en":"Study Note: Apocalipsa 11:1","content_ro":"<p><strong>11:1<\/strong> The instructions to <em>measure the Temple<\/em> are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in <span>AD<\/span> 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).<\/p>","content_en":"<p><strong>11:1<\/strong> The instructions to <em>measure the Temple<\/em> are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in <span>AD<\/span> 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).<\/p>","summary_ro":"11:1 The instructions to measure the Temple are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in AD 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).","summary_en":"11:1 The instructions to measure the Temple are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in AD 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114697,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:1","title_en":"Study Note: Apocalipsa 11:1","content_ro":"<p><strong>11:1-13<\/strong> This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the <em>two witnesses<\/em> of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see Gen 5:21-24; 2 Kgs 2:11-12). Other possibilities include Peter and Paul, or James and John. More important than their identities is their role of confirming God’s message by the testimony of “two or three witnesses” (see Deut 17:6). God provides a twofold witness to the world about the impending judgment, making it clear that his word is certain to be fulfilled (Deut 19:15; Matt 18:15-16).<\/p>","content_en":"<p><strong>11:1-13<\/strong> This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the <em>two witnesses<\/em> of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see Gen 5:21-24; 2 Kgs 2:11-12). Other possibilities include Peter and Paul, or James and John. More important than their identities is their role of confirming God’s message by the testimony of “two or three witnesses” (see Deut 17:6). God provides a twofold witness to the world about the impending judgment, making it clear that his word is certain to be fulfilled (Deut 19:15; Matt 18:15-16).<\/p>","summary_ro":"11:1-13 This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the two witnesses of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see G...","summary_en":"11:1-13 This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the two witnesses of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see G...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114698,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:1","title_en":"Study Note: Apocalipsa 11:1","content_ro":"<p><strong>11:1<\/strong> The instructions to <em>measure the Temple<\/em> are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in <span>AD<\/span> 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).<\/p>","content_en":"<p><strong>11:1<\/strong> The instructions to <em>measure the Temple<\/em> are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in <span>AD<\/span> 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).<\/p>","summary_ro":"11:1 The instructions to measure the Temple are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in AD 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).","summary_en":"11:1 The instructions to measure the Temple are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in AD 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142323,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:1","title_en":"Study Note: Apocalipsa 11:1","content_ro":"<p><strong>11:1-13<\/strong> This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the <em>two witnesses<\/em> of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see Gen 5:21-24; 2 Kgs 2:11-12). Other possibilities include Peter and Paul, or James and John. More important than their identities is their role of confirming God’s message by the testimony of “two or three witnesses” (see Deut 17:6). God provides a twofold witness to the world about the impending judgment, making it clear that his word is certain to be fulfilled (Deut 19:15; Matt 18:15-16).<\/p>","content_en":"<p><strong>11:1-13<\/strong> This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the <em>two witnesses<\/em> of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see Gen 5:21-24; 2 Kgs 2:11-12). Other possibilities include Peter and Paul, or James and John. More important than their identities is their role of confirming God’s message by the testimony of “two or three witnesses” (see Deut 17:6). God provides a twofold witness to the world about the impending judgment, making it clear that his word is certain to be fulfilled (Deut 19:15; Matt 18:15-16).<\/p>","summary_ro":"11:1-13 This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the two witnesses of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see G...","summary_en":"11:1-13 This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the two witnesses of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see G...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142324,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:1","title_en":"Study Note: Apocalipsa 11:1","content_ro":"<p><strong>11:1<\/strong> The instructions to <em>measure the Temple<\/em> are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in <span>AD<\/span> 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).<\/p>","content_en":"<p><strong>11:1<\/strong> The instructions to <em>measure the Temple<\/em> are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in <span>AD<\/span> 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).<\/p>","summary_ro":"11:1 The instructions to measure the Temple are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in AD 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).","summary_en":"11:1 The instructions to measure the Temple are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in AD 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":27734,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Numerology*, Numbers","title_en":"and Numerology*, Numbers","content_ro":"<h3>NUMBERS AND NUMEROLOGY*<\/h3>\n<p>Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern.<\/p>\n<p>Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mystical, pre-Christian Jewish groups, and later carried to extremes by the Kabbalists.<\/p>\n<p>Preview<\/p>\n<p>• Expression of Numbers<\/p>\n<p>• Ways of Writing Numerals<\/p>\n<p>• Problems of Large Numbers<\/p>\n<p>• Counting by Generations<\/p>\n<p>• Approximate Use of Numbers<\/p>\n<p>• Symbolic Use of Numbers<\/p>\n<p>• Exact Statistics<\/p>\n<p>• Numerology<\/p>\n<p class=\"h2\" id=\"ExpressionofNumbers\">Expression of Numbers<\/p>\n<p>Hebrew, and indeed any other Semitic language, has a simple but adequate system of numeration. The number one is an adjective. After that, the numerals are nouns, in parallel masculine and feminine forms, although the masculine is used with the feminine noun and vice versa. Ordinal numbers (first, second, third, etc.) exist alongside cardinal numbers (one, two, three), but as in most languages, the second set can be used instead of the first (“day two” instead of “second day”). From ten to nineteen, there is one composite form built like English “thirteen” (“three-ten”), but “twenty” is literally “tens” (the plural of “ten”). Thirty, forty, and so on are literally “threes,” “fours” (the plural of the words “three” and “four,” respectively) and so on, up to a hundred, which is a new word. There are also separate words for “thousand” and for “ten thousand,” as in Greek, Chinese, and many other languages. Larger numbers must be expressed by multiples of these (“ten thousand times ten thousand” and “thousands of thousands”), suggesting that large figures, rarely needed for small populations and tiny kingdoms, were expressed approximately. Hebrew has not only a singular and plural but also a dual form to express two of anything (two hundred, two thousand). Fractions (a half, a third, a tenth, etc.) could be expressed, and multiplication, division, addition, and subtraction were used. Indeed, instances of all four operations can be found in the Bible. The Hebrew mathematical system was basically part of the larger western Asian mathematical system, of which we know a great deal from Mesopotamia and Egypt. These countries, however, used a more highly developed mathematical system than Israel.<\/p>\n<p class=\"h2\" id=\"WaysofWritingNumerals\">Ways of Writing Numerals<\/p>\n<p>In the Bible, numbers are always written out in words, as on the famous Moabite Stone and the Siloam Inscription. But every nation in the ancient world could also express numbers by using figures or ciphers of various kinds (like our 1, 2, 3, . . .). Because of this danger of error, in later days numbers were normally written out in full, in words, where confusion, although still possible, was not nearly so likely. An additional way of writing numbers, known both to the Hebrews and the Greeks, was the use of consecutive letters of the alphabet instead of consecutive numerals (as if we used A for 1, B for 2, etc.). This system, in wide use by NT times, is the usual system in modern Hebrew and has the advantage that numerical combinations can be pronounced by inserting arbitrary vowels, thus making artificial words. For example, if the number of the beast (Rv 13:18), 666, is expressed in alphabetical letters, it can spell out the consonants of “Nero Caesar,” although other names are possible, especially if the variant reading 616 is used.<\/p>\n\n<p class=\"h2\" id=\"ProblemsofLargeNumbers\">Problems of Large Numbers<\/p>\n<p>Even allowing for all these possibilities, there remain certain problems connected with large numbers, particularly in the OT. The most obvious is that of the ten long-lived patriarchs, whose ages are recorded in Genesis 5. Different figures (varying by whole centuries) are recorded for their ages in the Hebrew text, the Samaritan text, and the earliest Greek translation (known as the Septuagint), but all figures are very large. Some interpret these figures literally and point out that there is a steady reduction from the ages attained by these patriarchs to the more modest 120 years allotted to man in Noah’s time (Gn 6:3) and the 70 years accepted later as the human life span (Ps 90:10). This would correspond to the progressive spiritual deterioration of mankind after the fall, from the perfect state of Adam to the present condition. Whatever the explanation of the figures, there is no doubt that this is the theological intent of the Bible.<\/p>\n<p>The large number of Israelites who left Egypt is also problematic. If there were actually 600,000 fighting men (Nm 1:46), this would correspond to a whole nation of some 2 million or more. Possibly the word translated “thousand” means “clan units”; it would clearly be a much smaller total body, whatever its exact size. Of course, God could have maintained any number of people in the desert. The evidence of archaeology as to the population of Canaan both before and after the Israelite onslaught seems to support a lower number. The same principle might explain the large numbers given for the fighting men of the various Israelite tribes, and the huge totals for Israel and Judah’s military strength given at later times in the historical books of the OT.<\/p>\n<p>To the ordinary Bible reader, perhaps one of the biggest problems is the different numbers recorded in Chronicles and Kings, when the same incidents are being described. Manuscript errors, or confusion of numbers written by signs or single letters of the alphabet, may account for numerous individual inconsistencies, but not for wholesale differences, particularly as the figures in Chronicles are consistently much larger. These very large round numbers may have symbolic significance and may not be intended to be taken in their literal sense at all. Indeed, since the Jews had before them the book of Kings and the book of Chronicles at the same time, they can hardly have taken both sets of numbers literally themselves.<\/p>\n<p class=\"h2\" id=\"CountingbyGenerations\">Counting by Generations<\/p>\n<p>One of the problems of the OT is that of the dating of events. Even with an exact number system, there is no absolute fixed point from which to reckon. Later Jews and Christians counted from the presumed date of the Creation. Not until after the time of David and Solomon are both internal reference between the comparative dates of kings of Judah and Israel and external reference to monarchs outside Israel used. This open-endedness accounts for the vague period of “forty years” used so often in the OT (e.g., the book of Judges) for any long but indeterminate period of time, almost certainly corresponding to a generation (Hebrew, <span class=\"hebrew\" lang=\"he\">dor<\/span>). Counting by generations is specific in some places in the Bible and may be implicit in others. For instance, Abraham’s descendants are to return to Canaan “in the fourth generation” (Gn 15:16), and the genealogy of Christ is neatly constructed on a pattern of three groups of fourteen generations (Mt 1:17), rather than on periods of years. Wherever people use and recite genealogies, such counting by generations is natural. But Abraham’s descendants are said to have returned to Canaan approximately four centuries later (Gal 3:17), and therefore the word “generation” sometimes stands for 100 years. The Hebrew word for “generation” may mean 120 years (Gn 6:3). Usually, the ancient Hebrews used vague phrases like “in those days” or “after those days” or “the days are coming,” which expressed past, present, and future without any specific mention of number. In other words, the Bible writers were more concerned with theology than with mathematics.<\/p>\n<p class=\"h2\" id=\"ApproximateUseofNumbers\">Approximate Use of Numbers<\/p>\n<p>In the OT, Israel’s 40 years in the desert is a good example of the approximate use of numbers (Nm 14:33). In the NT, Jesus was in the wilderness 40 days during the temptation (Mt 4:2), and there were 40 days between his resurrection and ascension (Acts 1:3). Moses was 40 years old at his call (Acts 7:23), apparently lived 40 years in Midian (Ex 7:7), and spent 40 years leading Israel out of Egypt and through the desert (Dt 34:7), for he is said to be 120 years old at his death. However, two generations of 40 years is the normal maximum for a healthy man (Ps 90:10), and even this is often shortened to 70 years by the rigors of life. Seventy is also used at times in this approximate sense.<\/p>\n<p class=\"h2\" id=\"SymbolicUseofNumbers\">Symbolic Use of Numbers<\/p>\n<p>In Scripture, seven symbolizes completeness or perfection. On the seventh day God rested from his labors and creation is finished (Gn 2:2). Pharaoh in his dream saw seven cattle coming from the Nile (41:2). Samson’s sacred Nazirite locks were braided in seven plaits (Jgs 16:13). Seven devils left Mary of Magdala, signifying the totality of her previous possession by Satan (Lk 8:2); “seven other devils” will enter the purified but vacant life of a person (Mt 12:45). However, on the positive side, there were the seven spirits of God (Rv 3:1). In the seventh year the Hebrew slave was to be freed (Ex 21:2), having completed his time of captivity and service. Every seventh year was a sabbatical year (Lv 25:4). Seven times seven reiterates the sense of completeness. In the Year of Jubilee (at the completion of 7 x 7 years = the 50th year), all land is freed and returns to the original owners (Lv 25:10). Pentecost, the Feast of Weeks, is seven times seven days after Passover. “Seventy,” which is literally “sevens” in Hebrew, strengthens the concept of perfection. There are 70 elders (Ex 24:1) in Israel. Israel was exiled to Babylon for 70 years (Jer 25:12) to complete its punishment. “Seventy times seven” (Mt 18:22) reiterates this still further. The Lord was not giving Peter a mathematical number of times that he should forgive another person, but rather was insisting on limitless forgiveness for a brother’s sin.<\/p>\n<p>“Three” may well share in this meaning of completion or perfection, although not so forcibly (2 Kgs 13:18). Many things happen “on the third day” (Hos 6:2). Jonah spent three days in the stomach of the fish (Mt 12:40), and the Lord rose again on the third day (1 Cor 15:4). David was offered a choice of divine punishments—three years, three months, three days (2 Sm 24:13). For the Christian, “three” takes on a far deeper significance as the number of Persons of the Trinity. The three Persons are clearly expressed, for instance, in the Great Commission (Mt 28:19) and in the Pauline benediction (2 Cor 13:13). Many echoes of this threefold expression are in the NT, and many anticipations of it in the OT, of which the thrice-repeated “Holy” in Isaiah 6:3 is the most famous.<\/p>\n<p>Some scholars see four as another symbol of completeness (four winds of heaven, Dn 7:2; four horsemen, Rv 6:1-7; four living creatures around the throne of God, Rv 4:6). Five is certainly used in an indefinite sense as a small number (Is 19:18; 30:17). Nor do eight or nine seem to have any special significance, although, like other numbers, they may be used in a factual sense to describe any of God’s activities (nine plagues on Egypt, Ex 7–10). “Ten” does have significance because of the Ten Commandments (Ex 20:1-17), but not any special symbolism earlier in the Bible. If anything, “ten” is elsewhere used in a vague way. Laban changes Jacob’s wages ten times (Gn 31:7); Daniel and his friends are ten times better than all other students (Dn 1:20); ten times over, the Jewish settlers will be warned of impending enemy attacks (Neh 4:12).<\/p>\n<p>Eleven appears to have no special biblical significance, but 12 certainly has. The clearest proof of this is the existence of the 12 tribes in Israel. In Revelation 7:4-8, where it is mathematically important that the number of tribes be limited to 12, the tribe of Dan is altogether omitted—probably on account of Dan’s sin of idolatry (Jgs 18:14-20). Ishmael’s descendants were also divided into 12 clans (Gn 17:20), so that the number 12 was apparently significant outside Israel as well. In the NT Christ chose 12 apostles (Mt 10:1-4). The link with the number of tribes is made specific when Christ tells the apostles that they will sit on 12 thrones, judging the 12 tribes (Mt 19:28). However, it is interesting that, after the election and appointment of Matthias (Acts 1:26), the Christian church apparently made no subsequent efforts to maintain the number of apostles. Like “seven times seven,” “twelve times twelve” increases the force of the number. When this is further multiplied by a thousand, the figure becomes the 144,000 redeemed (Rv 7:4), who were sealed “out of all the tribes of Israel.”<\/p>\n<p class=\"h2\" id=\"ExactStatistics\">Exact Statistics<\/p>\n<p>As distinct from the metaphorical use of numbers to denote completion, immensity, and the like, numbers in Hebrew were often used to give exact tallies or measurements. Such usage is known to us only from clay tablets and ostraca (broken pieces of potsherd engraved in ink, used as rough notebooks). However, ascertaining exactly what the text was in its earliest form and what that text means is difficult.<\/p>\n<p>An example is the number of the sons of Jeconiah among the inhabitants of Beth-shemesh. They were struck down by the Lord because of their failure to rejoice with the others when God’s ark returned to Israel from the Philistine country (1 Sm 6:19). The Greek text (LXX) reads “seventy”; the later Hebrew manuscripts add “fifty thousand.” But, as Beth-shemesh itself was only a small frontier town, and the “sons of Jeconiah” was presumably only one clan among several, the smaller number is obviously the original, and the large addition due to some later manuscript confusion.<\/p>\n<p>A good rule in trying to decide whether a number is statistical or impressionistic is to determine whether it is a small number, or an unusual number for which there is no obvious theological explanation. When the men of Ai killed some 36 Israelites at the first assault on the city (Jos 7:5), the smallness of the number is evidence that this is a vividly remembered factual detail. Similarly, in the case of the number of Abraham’s 318 men (Gn 14:14) or the catch of 153 fish after the resurrection (Jn 21:11), the numbers, though large, are not round numbers but unusual combinations, and are obviously meant in a literal or statistical sense. Irrelevant details like this have a habit of remaining in the memory, and are the best guarantee of the trustworthiness of the narrative.<\/p>\n<p class=\"h2\" id=\"Numerology\">Numerology<\/p>\n<p>Numerology may be said to be an extended application of the metaphorical significance of numbers (7, 40, etc.) already discussed. In the Bible, this systematization of numbers always goes with a strong sense of the sovereignty of God, his control over human history, and a belief in his ongoing purpose and its triumphant conclusion.<\/p>\n<p>Perhaps the first clear instance of numerology in the Bible is 1 Kings 6:1, where Solomon began to build the temple 480 years after the exodus, a period 5 times 10 times 12, or 4 times 120, the ideal life span of man in early days (Gn 6:3). First Chronicles 6:3-8 gives 12 generations of men (presumably 40 years each) to cover the same period, so “twelve generations” is probably the real basis for the computation, rather than any exact year-by-year tally. A tally would have been impossible in the days of the judges and unlikely before the monarchy. David was the first to establish an official scribe or recorder to keep daily annals in Israel (2 Sm 8:16-17), as was common in the great kingdoms from far earlier times. Such Israelite annals are later mentioned as sources of the books of the kings (2 Kgs 14:18). The number 480 is probably a rough approximation rather than exact and denotes the end of one of God’s epochs.<\/p>\n<p>When Jeremiah prophesies an exile of 70 years for Judah (Jer 25:11; 29:10), it is not only a historical prediction that was literally fulfilled but also a symbol of completeness; Judah’s punishment is complete (cf. Is 40:2). Isaiah (Is 23:15) had made a similar prophecy of a 70-year punishment for Tyre, and Ezekiel (Ez 29:11-13) prophesied a 40-year “exile” for Egypt. When these 70 years are regarded as sabbatical years, where the land must lie untilled to compensate for the 7 times 70 years of sin before, then true numerology begins (2 Chr 36:21). Here numerology is used only as an explanation of past and present, but it can also be used to explain the future, especially in the book of Daniel.<\/p>\n<p>Daniel (Dn 9:2) refers to the literal 70 years of the exile as foretold by Jeremiah. In Daniel 9:24, this has been extended to 70 weeks of years (490 years) applied to the distant future. Daniel 9:25 sees 69 of these (483 years) as elapsing before Messiah appears. Presumably, the last week of the 70 is therefore thought of as the time of his activity. However this may be interpreted in terms of actual dates, it must be harmonized with 9:26, where the Messiah is “cut off” after 62 weeks of years (434 years). The difficulty lies in establishing the starting point for this long period. This is an example of an elaborate numerology, embracing centuries of history, all ultimately based on the 70 years of Jeremiah. According to biblical principles, this can have both an “immediate” fulfillment in the return from exile, and a “prophetic” fulfillment in the far distant future in connection with the coming of Christ.<\/p>\n<p>The other major example of extended numerology in Daniel is in connection with the “time, times, and half a time” (7:25). This must stand for three and a half “times,” that is, half of seven “times.” Thus, it refers either to three and a half years (half a “week” of years) or three and a half “weeks” of years (cf. “seven times” in 4:16, where “seven years” is clearly meant). Whatever may be its ultimate prophetic fulfillment in Christ, the “initial” or “partial” fulfillment is the roughly three and a half years of bitter persecution of God’s people by Antiochus Epiphanes (167–164 <span>BC<\/span>). This figure of three and a half years reappears in Revelation 11:2 (“forty-two months”), and 12:14 (“a time, and times, and half a time”), to describe the period of Rome’s persecution of the Christian church. The figure had possibly become a symbol of any bitter but limited persecution. The “two thousand three hundred evenings and mornings” of Daniel 8:14 may mean 1,150 days, which is approximately the same length of time.<\/p>\n<p>The three and a half years of Daniel 7:25 reappear in Revelation 11 in the form of “forty-two months,” the time when the heathen will trample down Jerusalem (Rv 11:2). The 1,290 days of Daniel 12:11 reappear here (in the slightly different form of 1,260 days) as the time that God’s two witnesses will prophesy (Rv 11:3). The 42 months reappear in Revelation 13:5 as the period that the wild beast will be allowed to blaspheme. While the “thousand years” of 20:6 is not derived from Daniel at all, the metaphorical use of “thousand” is familiar to the OT. The closest direct parallel is in Deuteronomy 7:9, where God’s covenant will be kept with a “thousand generations” to come.<\/p>","content_en":"<h3>NUMBERS AND NUMEROLOGY*<\/h3>\n<p>Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern.<\/p>\n<p>Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mystical, pre-Christian Jewish groups, and later carried to extremes by the Kabbalists.<\/p>\n<p>Preview<\/p>\n<p>• Expression of Numbers<\/p>\n<p>• Ways of Writing Numerals<\/p>\n<p>• Problems of Large Numbers<\/p>\n<p>• Counting by Generations<\/p>\n<p>• Approximate Use of Numbers<\/p>\n<p>• Symbolic Use of Numbers<\/p>\n<p>• Exact Statistics<\/p>\n<p>• Numerology<\/p>\n<p class=\"h2\" id=\"ExpressionofNumbers\">Expression of Numbers<\/p>\n<p>Hebrew, and indeed any other Semitic language, has a simple but adequate system of numeration. The number one is an adjective. After that, the numerals are nouns, in parallel masculine and feminine forms, although the masculine is used with the feminine noun and vice versa. Ordinal numbers (first, second, third, etc.) exist alongside cardinal numbers (one, two, three), but as in most languages, the second set can be used instead of the first (“day two” instead of “second day”). From ten to nineteen, there is one composite form built like English “thirteen” (“three-ten”), but “twenty” is literally “tens” (the plural of “ten”). Thirty, forty, and so on are literally “threes,” “fours” (the plural of the words “three” and “four,” respectively) and so on, up to a hundred, which is a new word. There are also separate words for “thousand” and for “ten thousand,” as in Greek, Chinese, and many other languages. Larger numbers must be expressed by multiples of these (“ten thousand times ten thousand” and “thousands of thousands”), suggesting that large figures, rarely needed for small populations and tiny kingdoms, were expressed approximately. Hebrew has not only a singular and plural but also a dual form to express two of anything (two hundred, two thousand). Fractions (a half, a third, a tenth, etc.) could be expressed, and multiplication, division, addition, and subtraction were used. Indeed, instances of all four operations can be found in the Bible. The Hebrew mathematical system was basically part of the larger western Asian mathematical system, of which we know a great deal from Mesopotamia and Egypt. These countries, however, used a more highly developed mathematical system than Israel.<\/p>\n<p class=\"h2\" id=\"WaysofWritingNumerals\">Ways of Writing Numerals<\/p>\n<p>In the Bible, numbers are always written out in words, as on the famous Moabite Stone and the Siloam Inscription. But every nation in the ancient world could also express numbers by using figures or ciphers of various kinds (like our 1, 2, 3, . . .). Because of this danger of error, in later days numbers were normally written out in full, in words, where confusion, although still possible, was not nearly so likely. An additional way of writing numbers, known both to the Hebrews and the Greeks, was the use of consecutive letters of the alphabet instead of consecutive numerals (as if we used A for 1, B for 2, etc.). This system, in wide use by NT times, is the usual system in modern Hebrew and has the advantage that numerical combinations can be pronounced by inserting arbitrary vowels, thus making artificial words. For example, if the number of the beast (Rv 13:18), 666, is expressed in alphabetical letters, it can spell out the consonants of “Nero Caesar,” although other names are possible, especially if the variant reading 616 is used.<\/p>\n\n<p class=\"h2\" id=\"ProblemsofLargeNumbers\">Problems of Large Numbers<\/p>\n<p>Even allowing for all these possibilities, there remain certain problems connected with large numbers, particularly in the OT. The most obvious is that of the ten long-lived patriarchs, whose ages are recorded in Genesis 5. Different figures (varying by whole centuries) are recorded for their ages in the Hebrew text, the Samaritan text, and the earliest Greek translation (known as the Septuagint), but all figures are very large. Some interpret these figures literally and point out that there is a steady reduction from the ages attained by these patriarchs to the more modest 120 years allotted to man in Noah’s time (Gn 6:3) and the 70 years accepted later as the human life span (Ps 90:10). This would correspond to the progressive spiritual deterioration of mankind after the fall, from the perfect state of Adam to the present condition. Whatever the explanation of the figures, there is no doubt that this is the theological intent of the Bible.<\/p>\n<p>The large number of Israelites who left Egypt is also problematic. If there were actually 600,000 fighting men (Nm 1:46), this would correspond to a whole nation of some 2 million or more. Possibly the word translated “thousand” means “clan units”; it would clearly be a much smaller total body, whatever its exact size. Of course, God could have maintained any number of people in the desert. The evidence of archaeology as to the population of Canaan both before and after the Israelite onslaught seems to support a lower number. The same principle might explain the large numbers given for the fighting men of the various Israelite tribes, and the huge totals for Israel and Judah’s military strength given at later times in the historical books of the OT.<\/p>\n<p>To the ordinary Bible reader, perhaps one of the biggest problems is the different numbers recorded in Chronicles and Kings, when the same incidents are being described. Manuscript errors, or confusion of numbers written by signs or single letters of the alphabet, may account for numerous individual inconsistencies, but not for wholesale differences, particularly as the figures in Chronicles are consistently much larger. These very large round numbers may have symbolic significance and may not be intended to be taken in their literal sense at all. Indeed, since the Jews had before them the book of Kings and the book of Chronicles at the same time, they can hardly have taken both sets of numbers literally themselves.<\/p>\n<p class=\"h2\" id=\"CountingbyGenerations\">Counting by Generations<\/p>\n<p>One of the problems of the OT is that of the dating of events. Even with an exact number system, there is no absolute fixed point from which to reckon. Later Jews and Christians counted from the presumed date of the Creation. Not until after the time of David and Solomon are both internal reference between the comparative dates of kings of Judah and Israel and external reference to monarchs outside Israel used. This open-endedness accounts for the vague period of “forty years” used so often in the OT (e.g., the book of Judges) for any long but indeterminate period of time, almost certainly corresponding to a generation (Hebrew, <span class=\"hebrew\" lang=\"he\">dor<\/span>). Counting by generations is specific in some places in the Bible and may be implicit in others. For instance, Abraham’s descendants are to return to Canaan “in the fourth generation” (Gn 15:16), and the genealogy of Christ is neatly constructed on a pattern of three groups of fourteen generations (Mt 1:17), rather than on periods of years. Wherever people use and recite genealogies, such counting by generations is natural. But Abraham’s descendants are said to have returned to Canaan approximately four centuries later (Gal 3:17), and therefore the word “generation” sometimes stands for 100 years. The Hebrew word for “generation” may mean 120 years (Gn 6:3). Usually, the ancient Hebrews used vague phrases like “in those days” or “after those days” or “the days are coming,” which expressed past, present, and future without any specific mention of number. In other words, the Bible writers were more concerned with theology than with mathematics.<\/p>\n<p class=\"h2\" id=\"ApproximateUseofNumbers\">Approximate Use of Numbers<\/p>\n<p>In the OT, Israel’s 40 years in the desert is a good example of the approximate use of numbers (Nm 14:33). In the NT, Jesus was in the wilderness 40 days during the temptation (Mt 4:2), and there were 40 days between his resurrection and ascension (Acts 1:3). Moses was 40 years old at his call (Acts 7:23), apparently lived 40 years in Midian (Ex 7:7), and spent 40 years leading Israel out of Egypt and through the desert (Dt 34:7), for he is said to be 120 years old at his death. However, two generations of 40 years is the normal maximum for a healthy man (Ps 90:10), and even this is often shortened to 70 years by the rigors of life. Seventy is also used at times in this approximate sense.<\/p>\n<p class=\"h2\" id=\"SymbolicUseofNumbers\">Symbolic Use of Numbers<\/p>\n<p>In Scripture, seven symbolizes completeness or perfection. On the seventh day God rested from his labors and creation is finished (Gn 2:2). Pharaoh in his dream saw seven cattle coming from the Nile (41:2). Samson’s sacred Nazirite locks were braided in seven plaits (Jgs 16:13). Seven devils left Mary of Magdala, signifying the totality of her previous possession by Satan (Lk 8:2); “seven other devils” will enter the purified but vacant life of a person (Mt 12:45). However, on the positive side, there were the seven spirits of God (Rv 3:1). In the seventh year the Hebrew slave was to be freed (Ex 21:2), having completed his time of captivity and service. Every seventh year was a sabbatical year (Lv 25:4). Seven times seven reiterates the sense of completeness. In the Year of Jubilee (at the completion of 7 x 7 years = the 50th year), all land is freed and returns to the original owners (Lv 25:10). Pentecost, the Feast of Weeks, is seven times seven days after Passover. “Seventy,” which is literally “sevens” in Hebrew, strengthens the concept of perfection. There are 70 elders (Ex 24:1) in Israel. Israel was exiled to Babylon for 70 years (Jer 25:12) to complete its punishment. “Seventy times seven” (Mt 18:22) reiterates this still further. The Lord was not giving Peter a mathematical number of times that he should forgive another person, but rather was insisting on limitless forgiveness for a brother’s sin.<\/p>\n<p>“Three” may well share in this meaning of completion or perfection, although not so forcibly (2 Kgs 13:18). Many things happen “on the third day” (Hos 6:2). Jonah spent three days in the stomach of the fish (Mt 12:40), and the Lord rose again on the third day (1 Cor 15:4). David was offered a choice of divine punishments—three years, three months, three days (2 Sm 24:13). For the Christian, “three” takes on a far deeper significance as the number of Persons of the Trinity. The three Persons are clearly expressed, for instance, in the Great Commission (Mt 28:19) and in the Pauline benediction (2 Cor 13:13). Many echoes of this threefold expression are in the NT, and many anticipations of it in the OT, of which the thrice-repeated “Holy” in Isaiah 6:3 is the most famous.<\/p>\n<p>Some scholars see four as another symbol of completeness (four winds of heaven, Dn 7:2; four horsemen, Rv 6:1-7; four living creatures around the throne of God, Rv 4:6). Five is certainly used in an indefinite sense as a small number (Is 19:18; 30:17). Nor do eight or nine seem to have any special significance, although, like other numbers, they may be used in a factual sense to describe any of God’s activities (nine plagues on Egypt, Ex 7–10). “Ten” does have significance because of the Ten Commandments (Ex 20:1-17), but not any special symbolism earlier in the Bible. If anything, “ten” is elsewhere used in a vague way. Laban changes Jacob’s wages ten times (Gn 31:7); Daniel and his friends are ten times better than all other students (Dn 1:20); ten times over, the Jewish settlers will be warned of impending enemy attacks (Neh 4:12).<\/p>\n<p>Eleven appears to have no special biblical significance, but 12 certainly has. The clearest proof of this is the existence of the 12 tribes in Israel. In Revelation 7:4-8, where it is mathematically important that the number of tribes be limited to 12, the tribe of Dan is altogether omitted—probably on account of Dan’s sin of idolatry (Jgs 18:14-20). Ishmael’s descendants were also divided into 12 clans (Gn 17:20), so that the number 12 was apparently significant outside Israel as well. In the NT Christ chose 12 apostles (Mt 10:1-4). The link with the number of tribes is made specific when Christ tells the apostles that they will sit on 12 thrones, judging the 12 tribes (Mt 19:28). However, it is interesting that, after the election and appointment of Matthias (Acts 1:26), the Christian church apparently made no subsequent efforts to maintain the number of apostles. Like “seven times seven,” “twelve times twelve” increases the force of the number. When this is further multiplied by a thousand, the figure becomes the 144,000 redeemed (Rv 7:4), who were sealed “out of all the tribes of Israel.”<\/p>\n<p class=\"h2\" id=\"ExactStatistics\">Exact Statistics<\/p>\n<p>As distinct from the metaphorical use of numbers to denote completion, immensity, and the like, numbers in Hebrew were often used to give exact tallies or measurements. Such usage is known to us only from clay tablets and ostraca (broken pieces of potsherd engraved in ink, used as rough notebooks). However, ascertaining exactly what the text was in its earliest form and what that text means is difficult.<\/p>\n<p>An example is the number of the sons of Jeconiah among the inhabitants of Beth-shemesh. They were struck down by the Lord because of their failure to rejoice with the others when God’s ark returned to Israel from the Philistine country (1 Sm 6:19). The Greek text (LXX) reads “seventy”; the later Hebrew manuscripts add “fifty thousand.” But, as Beth-shemesh itself was only a small frontier town, and the “sons of Jeconiah” was presumably only one clan among several, the smaller number is obviously the original, and the large addition due to some later manuscript confusion.<\/p>\n<p>A good rule in trying to decide whether a number is statistical or impressionistic is to determine whether it is a small number, or an unusual number for which there is no obvious theological explanation. When the men of Ai killed some 36 Israelites at the first assault on the city (Jos 7:5), the smallness of the number is evidence that this is a vividly remembered factual detail. Similarly, in the case of the number of Abraham’s 318 men (Gn 14:14) or the catch of 153 fish after the resurrection (Jn 21:11), the numbers, though large, are not round numbers but unusual combinations, and are obviously meant in a literal or statistical sense. Irrelevant details like this have a habit of remaining in the memory, and are the best guarantee of the trustworthiness of the narrative.<\/p>\n<p class=\"h2\" id=\"Numerology\">Numerology<\/p>\n<p>Numerology may be said to be an extended application of the metaphorical significance of numbers (7, 40, etc.) already discussed. In the Bible, this systematization of numbers always goes with a strong sense of the sovereignty of God, his control over human history, and a belief in his ongoing purpose and its triumphant conclusion.<\/p>\n<p>Perhaps the first clear instance of numerology in the Bible is 1 Kings 6:1, where Solomon began to build the temple 480 years after the exodus, a period 5 times 10 times 12, or 4 times 120, the ideal life span of man in early days (Gn 6:3). First Chronicles 6:3-8 gives 12 generations of men (presumably 40 years each) to cover the same period, so “twelve generations” is probably the real basis for the computation, rather than any exact year-by-year tally. A tally would have been impossible in the days of the judges and unlikely before the monarchy. David was the first to establish an official scribe or recorder to keep daily annals in Israel (2 Sm 8:16-17), as was common in the great kingdoms from far earlier times. Such Israelite annals are later mentioned as sources of the books of the kings (2 Kgs 14:18). The number 480 is probably a rough approximation rather than exact and denotes the end of one of God’s epochs.<\/p>\n<p>When Jeremiah prophesies an exile of 70 years for Judah (Jer 25:11; 29:10), it is not only a historical prediction that was literally fulfilled but also a symbol of completeness; Judah’s punishment is complete (cf. Is 40:2). Isaiah (Is 23:15) had made a similar prophecy of a 70-year punishment for Tyre, and Ezekiel (Ez 29:11-13) prophesied a 40-year “exile” for Egypt. When these 70 years are regarded as sabbatical years, where the land must lie untilled to compensate for the 7 times 70 years of sin before, then true numerology begins (2 Chr 36:21). Here numerology is used only as an explanation of past and present, but it can also be used to explain the future, especially in the book of Daniel.<\/p>\n<p>Daniel (Dn 9:2) refers to the literal 70 years of the exile as foretold by Jeremiah. In Daniel 9:24, this has been extended to 70 weeks of years (490 years) applied to the distant future. Daniel 9:25 sees 69 of these (483 years) as elapsing before Messiah appears. Presumably, the last week of the 70 is therefore thought of as the time of his activity. However this may be interpreted in terms of actual dates, it must be harmonized with 9:26, where the Messiah is “cut off” after 62 weeks of years (434 years). The difficulty lies in establishing the starting point for this long period. This is an example of an elaborate numerology, embracing centuries of history, all ultimately based on the 70 years of Jeremiah. According to biblical principles, this can have both an “immediate” fulfillment in the return from exile, and a “prophetic” fulfillment in the far distant future in connection with the coming of Christ.<\/p>\n<p>The other major example of extended numerology in Daniel is in connection with the “time, times, and half a time” (7:25). This must stand for three and a half “times,” that is, half of seven “times.” Thus, it refers either to three and a half years (half a “week” of years) or three and a half “weeks” of years (cf. “seven times” in 4:16, where “seven years” is clearly meant). Whatever may be its ultimate prophetic fulfillment in Christ, the “initial” or “partial” fulfillment is the roughly three and a half years of bitter persecution of God’s people by Antiochus Epiphanes (167–164 <span>BC<\/span>). This figure of three and a half years reappears in Revelation 11:2 (“forty-two months”), and 12:14 (“a time, and times, and half a time”), to describe the period of Rome’s persecution of the Christian church. The figure had possibly become a symbol of any bitter but limited persecution. The “two thousand three hundred evenings and mornings” of Daniel 8:14 may mean 1,150 days, which is approximately the same length of time.<\/p>\n<p>The three and a half years of Daniel 7:25 reappear in Revelation 11 in the form of “forty-two months,” the time when the heathen will trample down Jerusalem (Rv 11:2). The 1,290 days of Daniel 12:11 reappear here (in the slightly different form of 1,260 days) as the time that God’s two witnesses will prophesy (Rv 11:3). The 42 months reappear in Revelation 13:5 as the period that the wild beast will be allowed to blaspheme. While the “thousand years” of 20:6 is not derived from Daniel at all, the metaphorical use of “thousand” is familiar to the OT. The closest direct parallel is in Deuteronomy 7:9, where God’s covenant will be kept with a “thousand generations” to come.<\/p>","summary_ro":"NUMBERS AND NUMEROLOGY* Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern. Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mys...","summary_en":"NUMBERS AND NUMEROLOGY* Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern. Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mys...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59447,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:2","title_en":"Study Note: Apocalipsa 11:2","content_ro":"<p><strong>11:2-3<\/strong> <em>The outer courtyard<\/em> in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile <em>nations<\/em>. John makes a clear distinction between the people God recognizes and those he does not. • The <em>42 months<\/em> and <em>1,260 days<\/em> refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God’s people will be secure in him (see study note on Rev 11:1) even though God allows evil forces to persecute them (see 13:7; Mark 10:30).<\/p>","content_en":"<p><strong>11:2-3<\/strong> <em>The outer courtyard<\/em> in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile <em>nations<\/em>. John makes a clear distinction between the people God recognizes and those he does not. • The <em>42 months<\/em> and <em>1,260 days<\/em> refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God’s people will be secure in him (see study note on Rev 11:1) even though God allows evil forces to persecute them (see 13:7; Mark 10:30).<\/p>","summary_ro":"11:2-3 The outer courtyard in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile nations. John makes a clear distinction between the people God recognizes and those he does not. • The 42 months and 1,260 days refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God...","summary_en":"11:2-3 The outer courtyard in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile nations. John makes a clear distinction between the people God recognizes and those he does not. • The 42 months and 1,260 days refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87073,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:2","title_en":"Study Note: Apocalipsa 11:2","content_ro":"<p><strong>11:2-3<\/strong> <em>The outer courtyard<\/em> in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile <em>nations<\/em>. John makes a clear distinction between the people God recognizes and those he does not. • The <em>42 months<\/em> and <em>1,260 days<\/em> refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God’s people will be secure in him (see study note on Rev 11:1) even though God allows evil forces to persecute them (see 13:7; Mark 10:30).<\/p>","content_en":"<p><strong>11:2-3<\/strong> <em>The outer courtyard<\/em> in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile <em>nations<\/em>. John makes a clear distinction between the people God recognizes and those he does not. • The <em>42 months<\/em> and <em>1,260 days<\/em> refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God’s people will be secure in him (see study note on Rev 11:1) even though God allows evil forces to persecute them (see 13:7; Mark 10:30).<\/p>","summary_ro":"11:2-3 The outer courtyard in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile nations. John makes a clear distinction between the people God recognizes and those he does not. • The 42 months and 1,260 days refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God...","summary_en":"11:2-3 The outer courtyard in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile nations. John makes a clear distinction between the people God recognizes and those he does not. • The 42 months and 1,260 days refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114699,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:2","title_en":"Study Note: Apocalipsa 11:2","content_ro":"<p><strong>11:2-3<\/strong> <em>The outer courtyard<\/em> in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile <em>nations<\/em>. John makes a clear distinction between the people God recognizes and those he does not. • The <em>42 months<\/em> and <em>1,260 days<\/em> refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God’s people will be secure in him (see study note on Rev 11:1) even though God allows evil forces to persecute them (see 13:7; Mark 10:30).<\/p>","content_en":"<p><strong>11:2-3<\/strong> <em>The outer courtyard<\/em> in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile <em>nations<\/em>. John makes a clear distinction between the people God recognizes and those he does not. • The <em>42 months<\/em> and <em>1,260 days<\/em> refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God’s people will be secure in him (see study note on Rev 11:1) even though God allows evil forces to persecute them (see 13:7; Mark 10:30).<\/p>","summary_ro":"11:2-3 The outer courtyard in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile nations. John makes a clear distinction between the people God recognizes and those he does not. • The 42 months and 1,260 days refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God...","summary_en":"11:2-3 The outer courtyard in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile nations. John makes a clear distinction between the people God recognizes and those he does not. • The 42 months and 1,260 days refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142325,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:2","title_en":"Study Note: Apocalipsa 11:2","content_ro":"<p><strong>11:2-3<\/strong> <em>The outer courtyard<\/em> in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile <em>nations<\/em>. John makes a clear distinction between the people God recognizes and those he does not. • The <em>42 months<\/em> and <em>1,260 days<\/em> refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God’s people will be secure in him (see study note on Rev 11:1) even though God allows evil forces to persecute them (see 13:7; Mark 10:30).<\/p>","content_en":"<p><strong>11:2-3<\/strong> <em>The outer courtyard<\/em> in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile <em>nations<\/em>. John makes a clear distinction between the people God recognizes and those he does not. • The <em>42 months<\/em> and <em>1,260 days<\/em> refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God’s people will be secure in him (see study note on Rev 11:1) even though God allows evil forces to persecute them (see 13:7; Mark 10:30).<\/p>","summary_ro":"11:2-3 The outer courtyard in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile nations. John makes a clear distinction between the people God recognizes and those he does not. • The 42 months and 1,260 days refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God...","summary_en":"11:2-3 The outer courtyard in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile nations. John makes a clear distinction between the people God recognizes and those he does not. • The 42 months and 1,260 days refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":41563,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69189,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96815,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124441,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6925,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Cloth Manufacturing*, Cloth","title_en":"and Cloth Manufacturing*, Cloth","content_ro":"<h3>CLOTH AND CLOTH MANUFACTURING*<\/h3>\n<p>Since antiquity, cloth has been made from such natural fibers as flax, wool, cotton, silk, and hair. Linen (spun from flax), wool, and sackcloth (woven from goat’s or camel’s hair) are the fabrics most frequently mentioned in Scripture. The Bible also refers to silk and cotton.<\/p>\n<p class=\"h2\" id=\"FibersforWeaving\">Fibers for Weaving<\/p>\n<h5>Linen<\/h5>\n<p>Flax was cultivated extensively in the Near East. In Palestine it flourished around the Sea of Galilee. The stalks were gathered into bundles and steeped in water, causing the fibers to separate from the nonfibrous stem. The bundles were then opened and spread out to dry in the sun. Rahab hid Hebrew spies on the roof of her house amid stalks of flax laid out to dry (Jos 2:6). After drying, the stalks were split and combed to separate the fibers for spinning and weaving into linen. Biblical references to flax include Exodus 9:31, Judges 15:14, and Proverbs 31:13.<\/p>\n<p>The type of fabric from which the priestly coats, girdles, and caps (Ex 28:40) were made is not stated, though the mention of linen breeches may imply that most, if not all, of the priestly garments were made of linen. The finest linen, worn by kings and nobles, served as a mark of honor or as a special gift. Joseph was given a garment of fine linen when he was made ruler of Egypt (Gn 41:42). When the Hebrews left Egypt at the time of the exodus, they took with them a high-quality linen and donated it to the tabernacle (Ex 25:4; 35:6). A craftsman who was trained to work in fine linen came from Tyre to work for Solomon on temple hangings (2 Chr 2:14).<\/p>\n<h5>Wool<\/h5>\n<p>Wool was another extremely important fiber in the Near Eastern economy. Wool could come in any shade from creamy yellow to tan or black. Sometimes to obtain pure white wool a sheep was kept wrapped to prevent its fleece from being soiled. Preparation of wool was a home craft in antiquity (Prv 31:13; cf. Ex 35:25). Wool had to be washed thoroughly, dried, and then beaten to detach the fibers and remove the dirt before being carded and spun. Women spun their own yarn and wove garments for their families. Wool was the fabric of seminomadic, sheep-raising people; by contrast, the growing of flax required a more settled lifestyle.<\/p>\n<h5>Goat’s Hair<\/h5>\n<p>A thick cloth that was extremely warm as well as waterproof was woven from goat’s hair (Ex 35:23, 26). Clothing worn by the poor was often manufactured from goat’s or camel’s hair. That coarse-haired fabric (sackcloth) on occasions was worn next to the skin as a form of penitence (Neh 9:1; Dn 9:3; Mt 11:21), as a mourning vestment (Gn 37:34; 2 Sm 3:31), or even as a prophetic protest against luxurious living (Rv 11:3).<\/p>\n<h5>Cotton, Silk, and Gold Thread<\/h5>\n<p>The people of Judea would certainly have been aware of cotton during their Persian exile (beginning in 538 <span>BC<\/span>). Cotton is mentioned once in a description of elaborate hangings in the Persian king’s palace (Est 1:6). It is doubtful, however, that cotton was cultivated in ancient Palestine or even found there until after the exile.<\/p>\n<p>Earlier in Israel’s history, part of the tabernacle fabric was woven with gold thread, made from thin sheets of beaten gold cut into fine wire strips (Ex 39:3). A wider type of gold wire with a flat surface was used to adorn expensive Palestinian and Syrian garments. An ancient hank of fine gold thread was uncovered during excavations at Dura on the Euphrates River.<\/p>\n<p class=\"h2\" id=\"Spinning\">Spinning<\/p>\n<p>In Bible times a spindle was a slender rounded stick, tapered and notched at one end and weighted at the other end with a “whorl” of clay, stone, glass, or metal to serve as a kind of flywheel. The thread spun at the tapered end was wound on the spindle. Another thin stick, called a distaff, held the fibers to be fed onto the twirling spindle.<\/p>\n<p class=\"h2\" id=\"LoomsandWeaving\">Looms and Weaving<\/p>\n<p>Weaving is the interlacing of “warp” threads stretched on a loom with threads of “weft” or “woof” passed from side to side over and under the warp. A primitive warp could be stretched around pegs or rods tied to a tree or roof beam and sometimes connected to the weaver’s waist.<\/p>\n<p>As weaving technique developed, three types of loom emerged: the horizontal ground loom, the vertical two-beamed loom, and the warp-weighted loom. In a horizontal ground loom the warp was stretched between two wooden beams fastened to the ground by four pegs. Traveling nomads could pull out the pegs and roll up the unfinished weaving on the beams. Delilah wove Samson’s hair on a horizontal ground loom (Jgs 16:13-14).<\/p>\n<p>The vertical two-beamed loom had its warp stretched on a rectangular wooden frame. In addition to the two uprights and two warp beams, another beam was often used to maintain the tension of the warp, especially on longer lengths.<\/p>\n<p>The warp-weighted loom, also on a vertical frame, was worked from the top down. The lower edge was weighted with loom weights, often shaped lumps of clay.<\/p>\n<p>The degree of sophistication in weaving techniques in biblical times is seen in the specifications regarding fabrics for the tabernacle and its court. Hangings for the court were to be 50 yards (45.7 meters) long and probably a standard 2 yards (1.8 meters) wide (Ex 27:9-18). The tabernacle veil (26:31) and screen for the entrance (v 36) were to be of “blue and purple and scarlet stuff,” probably highlighted or embroidered with linen.<\/p>\n<p>Garments such as the tunic that Jesus wore were woven in one piece with the selvage (edge of the weaving) coming at the neck and hem, the areas of greatest wear. A tunic woven on a narrow loom would be constructed of three pieces.<\/p>\n<p class=\"h2\" id=\"ClothDyesandDyeing\">Cloth Dyes and Dyeing<\/p>\n<p>Like the fibers, the dyes used in antiquity were also of animal or plant origin. A red dye was obtained from the body of an insect. Purple came mainly from two kinds of mollusks found in many parts of the eastern Mediterranean seaboard. The purest shade of purple could be obtained from mollusks found on the shore at Tyre, so a large industry developed there (Ez 27:1-3,16). Purple, the most expensive dye, remained the distinguishing color of kings and nobles. The first Christian convert in Europe, Lydia, was a businesswoman who sold the costly purple cloth (Acts 16:14). Yellow was obtained from the petals and flower heads of the safflower. Saffron (orange-yellow) came from the stigmas of the crocus that grew extensively in Syria and Egypt. Green was usually concocted from a mixture of other dyes. In Hellenistic times woad, a plant of the mustard family, was cultivated in Mesopotamia for its blue dye. Indigo was grown in Egypt and Syria. Dyeing in antiquity was often carried out in large vats, pictures of which have been found in paintings and on pottery. The ruins of structures including vats have been excavated at some Palestinian sites.<\/p>\n<p><em>See also<\/em> Dye, Dyeing, Dyer.<\/p>","content_en":"<h3>CLOTH AND CLOTH MANUFACTURING*<\/h3>\n<p>Since antiquity, cloth has been made from such natural fibers as flax, wool, cotton, silk, and hair. Linen (spun from flax), wool, and sackcloth (woven from goat’s or camel’s hair) are the fabrics most frequently mentioned in Scripture. The Bible also refers to silk and cotton.<\/p>\n<p class=\"h2\" id=\"FibersforWeaving\">Fibers for Weaving<\/p>\n<h5>Linen<\/h5>\n<p>Flax was cultivated extensively in the Near East. In Palestine it flourished around the Sea of Galilee. The stalks were gathered into bundles and steeped in water, causing the fibers to separate from the nonfibrous stem. The bundles were then opened and spread out to dry in the sun. Rahab hid Hebrew spies on the roof of her house amid stalks of flax laid out to dry (Jos 2:6). After drying, the stalks were split and combed to separate the fibers for spinning and weaving into linen. Biblical references to flax include Exodus 9:31, Judges 15:14, and Proverbs 31:13.<\/p>\n<p>The type of fabric from which the priestly coats, girdles, and caps (Ex 28:40) were made is not stated, though the mention of linen breeches may imply that most, if not all, of the priestly garments were made of linen. The finest linen, worn by kings and nobles, served as a mark of honor or as a special gift. Joseph was given a garment of fine linen when he was made ruler of Egypt (Gn 41:42). When the Hebrews left Egypt at the time of the exodus, they took with them a high-quality linen and donated it to the tabernacle (Ex 25:4; 35:6). A craftsman who was trained to work in fine linen came from Tyre to work for Solomon on temple hangings (2 Chr 2:14).<\/p>\n<h5>Wool<\/h5>\n<p>Wool was another extremely important fiber in the Near Eastern economy. Wool could come in any shade from creamy yellow to tan or black. Sometimes to obtain pure white wool a sheep was kept wrapped to prevent its fleece from being soiled. Preparation of wool was a home craft in antiquity (Prv 31:13; cf. Ex 35:25). Wool had to be washed thoroughly, dried, and then beaten to detach the fibers and remove the dirt before being carded and spun. Women spun their own yarn and wove garments for their families. Wool was the fabric of seminomadic, sheep-raising people; by contrast, the growing of flax required a more settled lifestyle.<\/p>\n<h5>Goat’s Hair<\/h5>\n<p>A thick cloth that was extremely warm as well as waterproof was woven from goat’s hair (Ex 35:23, 26). Clothing worn by the poor was often manufactured from goat’s or camel’s hair. That coarse-haired fabric (sackcloth) on occasions was worn next to the skin as a form of penitence (Neh 9:1; Dn 9:3; Mt 11:21), as a mourning vestment (Gn 37:34; 2 Sm 3:31), or even as a prophetic protest against luxurious living (Rv 11:3).<\/p>\n<h5>Cotton, Silk, and Gold Thread<\/h5>\n<p>The people of Judea would certainly have been aware of cotton during their Persian exile (beginning in 538 <span>BC<\/span>). Cotton is mentioned once in a description of elaborate hangings in the Persian king’s palace (Est 1:6). It is doubtful, however, that cotton was cultivated in ancient Palestine or even found there until after the exile.<\/p>\n<p>Earlier in Israel’s history, part of the tabernacle fabric was woven with gold thread, made from thin sheets of beaten gold cut into fine wire strips (Ex 39:3). A wider type of gold wire with a flat surface was used to adorn expensive Palestinian and Syrian garments. An ancient hank of fine gold thread was uncovered during excavations at Dura on the Euphrates River.<\/p>\n<p class=\"h2\" id=\"Spinning\">Spinning<\/p>\n<p>In Bible times a spindle was a slender rounded stick, tapered and notched at one end and weighted at the other end with a “whorl” of clay, stone, glass, or metal to serve as a kind of flywheel. The thread spun at the tapered end was wound on the spindle. Another thin stick, called a distaff, held the fibers to be fed onto the twirling spindle.<\/p>\n<p class=\"h2\" id=\"LoomsandWeaving\">Looms and Weaving<\/p>\n<p>Weaving is the interlacing of “warp” threads stretched on a loom with threads of “weft” or “woof” passed from side to side over and under the warp. A primitive warp could be stretched around pegs or rods tied to a tree or roof beam and sometimes connected to the weaver’s waist.<\/p>\n<p>As weaving technique developed, three types of loom emerged: the horizontal ground loom, the vertical two-beamed loom, and the warp-weighted loom. In a horizontal ground loom the warp was stretched between two wooden beams fastened to the ground by four pegs. Traveling nomads could pull out the pegs and roll up the unfinished weaving on the beams. Delilah wove Samson’s hair on a horizontal ground loom (Jgs 16:13-14).<\/p>\n<p>The vertical two-beamed loom had its warp stretched on a rectangular wooden frame. In addition to the two uprights and two warp beams, another beam was often used to maintain the tension of the warp, especially on longer lengths.<\/p>\n<p>The warp-weighted loom, also on a vertical frame, was worked from the top down. The lower edge was weighted with loom weights, often shaped lumps of clay.<\/p>\n<p>The degree of sophistication in weaving techniques in biblical times is seen in the specifications regarding fabrics for the tabernacle and its court. Hangings for the court were to be 50 yards (45.7 meters) long and probably a standard 2 yards (1.8 meters) wide (Ex 27:9-18). The tabernacle veil (26:31) and screen for the entrance (v 36) were to be of “blue and purple and scarlet stuff,” probably highlighted or embroidered with linen.<\/p>\n<p>Garments such as the tunic that Jesus wore were woven in one piece with the selvage (edge of the weaving) coming at the neck and hem, the areas of greatest wear. A tunic woven on a narrow loom would be constructed of three pieces.<\/p>\n<p class=\"h2\" id=\"ClothDyesandDyeing\">Cloth Dyes and Dyeing<\/p>\n<p>Like the fibers, the dyes used in antiquity were also of animal or plant origin. A red dye was obtained from the body of an insect. Purple came mainly from two kinds of mollusks found in many parts of the eastern Mediterranean seaboard. The purest shade of purple could be obtained from mollusks found on the shore at Tyre, so a large industry developed there (Ez 27:1-3,16). Purple, the most expensive dye, remained the distinguishing color of kings and nobles. The first Christian convert in Europe, Lydia, was a businesswoman who sold the costly purple cloth (Acts 16:14). Yellow was obtained from the petals and flower heads of the safflower. Saffron (orange-yellow) came from the stigmas of the crocus that grew extensively in Syria and Egypt. Green was usually concocted from a mixture of other dyes. In Hellenistic times woad, a plant of the mustard family, was cultivated in Mesopotamia for its blue dye. Indigo was grown in Egypt and Syria. Dyeing in antiquity was often carried out in large vats, pictures of which have been found in paintings and on pottery. The ruins of structures including vats have been excavated at some Palestinian sites.<\/p>\n<p><em>See also<\/em> Dye, Dyeing, Dyer.<\/p>","summary_ro":"CLOTH AND CLOTH MANUFACTURING* Since antiquity, cloth has been made from such natural fibers as flax, wool, cotton, silk, and hair. Linen (spun from flax), wool, and sackcloth (woven from goat’s or camel’s hair) are the fabrics most frequently mentioned in Scripture. The Bible also refers to silk and cotton. Fibers for Weaving Linen Flax was cultivated extensively in the Near East. In Palestine it flourished around the Sea of Galilee. The stalks were gathered into bundles and steeped in water...","summary_en":"CLOTH AND CLOTH MANUFACTURING* Since antiquity, cloth has been made from such natural fibers as flax, wool, cotton, silk, and hair. Linen (spun from flax), wool, and sackcloth (woven from goat’s or camel’s hair) are the fabrics most frequently mentioned in Scripture. The Bible also refers to silk and cotton. Fibers for Weaving Linen Flax was cultivated extensively in the Near East. In Palestine it flourished around the Sea of Galilee. The stalks were gathered into bundles and steeped in water...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10592,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>ELIJAH<\/h3>\n<li>1. Ninth-century <span>BC<\/span> prophet of Israel. Elijah’s name means “my God is the Lord”—appropriate for a stalwart opponent of Baal worship. The Scriptures give no information regarding his family background except that he was a Tishbite who probably came from the land of Gilead on the east bank of the Jordan River. He lived primarily during the reigns of kings Ahab (874–853 <span>BC<\/span>) and Ahaziah (853–852 <span>BC<\/span>) of Israel. The biblical account of Elijah runs from 1 Kings 17 to 2 Kings 2.<\/li>\n<p>Elijah was called by God at a critical period in Israel’s life. Economically and politically the northern kingdom was in its strongest position since its separation from the southern kingdom. Omri (885–874 <span>BC<\/span>) had initiated a policy of trade and friendly relations with the Phoenicians. To show his good faith, Omri gave his son Ahab in marriage to Jezebel, the daughter of Ethbaal, king of Tyre. She brought Baal worship with her to Israel, a false religion whose rapid spread soon threatened the kingdom’s very existence. Elijah was sent to turn the nation and its leaders back to the Lord through his prophetic message and miracles.<\/p>\n<p class=\"h2\" id=\"WarningofDrought\">Warning of Drought<\/p>\n<p>Elijah began his recorded ministry by telling Ahab that the nation would suffer a drought until the prophet himself announced its end (1 Kgs 17:1). He thus repeated Moses’ warning (Lv 26:14-39; Dt 28:15-68) of the consequences of turning away from God.<\/p>\n<p>Elijah then hid himself in a ravine on the east bank of the Jordan River by the brook Cherith (possibly the valley of the Yarmuk River in north Gilead). There he had sufficient water for his needs, and ravens brought him food twice daily. When the brook dried up, Elijah was directed to move to the Phoenician village of Zarephath near Sidon. A widow took care of him from her scanty supplies, and her obedience to Elijah was rewarded by a miraculous supply of meal and oil that was not depleted until the drought ended.<\/p>\n<p>While Elijah was staying with the widow, her son became ill and died. By the power of prayer, the child was restored to life and good health.<\/p>\n<p>In the drought’s third year the Lord told Elijah to inform Ahab that God would soon provide rain for Israel. On his return, Elijah first encountered Ahab’s officer, Obadiah, who was searching for water for the king’s livestock. Elijah sent Obadiah to arrange a meeting with Ahab. At first Obadiah refused. For three years Ahab had searched Israel and the neighboring kingdoms in vain for the prophet, no doubt in order to force him to end the drought. Obadiah was certain that while he went to bring Ahab, Israel’s most wanted “outlaw” would elude them again, thus enraging the king. When Elijah promised him that he would stay until he returned, the officer arranged for Ahab to meet the prophet.<\/p>\n<p>In the subsequent meeting Elijah rejected the king’s allegation that he was the “troubler of Israel” (1 Kgs 18:17-18). He was only obeying God, he insisted, in pointing out Ahab’s idolatry. Ahab had even permitted Jezebel to subsidize a school of Baal and Asherah prophets. Elijah then requested a public gathering on Mt Carmel as a contest between the prophets of Baal and the prophets of the Lord to determine who was the true God.<\/p>\n<p class=\"h2\" id=\"ConfrontationonCarmel\">Confrontation on Carmel<\/p>\n<p>One of the highlights of Elijah’s ministry was the contest on Mt Carmel. Ahab assembled all Israel along with 850 prophets of Baal and Asherah. The famous challenge was issued: “How long are you going to waver between two opinions? If the <span>Lord<\/span> is God, follow him! But if Baal is God, then follow him!” (1 Kgs 18:21, <span>nlt<\/span>). Sacrificial animals were to be placed on two altars, one for Baal and one for the Lord, and the prophets representing each were to ask for fire from their God.<\/p>\n<p>All day long the pagan prophets called in vain on Baal. They danced a whirling, frenzied dance, cutting themselves with knives until their blood gushed. But there was no answer. Finally, Elijah’s turn came. He repaired the demolished altar of the Lord and prepared the sacrifice. For dramatic effect, he built a trench around the altar and poured water over the sacrifice until the trench overflowed. Then he said a brief prayer, and immediately fire fell from heaven and consumed the burnt offering, the wood, the stones, and the dust, and licked up the water that was in the trench (1 Kgs 18:38).<\/p>\n<p>When the people saw it, they fell on their faces in repentance, chanting, “The <span>Lord<\/span> is God! The <span>Lord<\/span> is God!” (1 Kgs 18:39). At Elijah’s command the people seized the prophets of Baal and killed them by the brook Kishon. Then Elijah, at the top of Carmel, began to pray fervently for rain. Dramatically, the sky became black with clouds and rain began to pour, ending the long drought. Ahab rode back in his chariot to Jezreel, 20 miles (32.2 kilometers) to the east. God’s Spirit enabled Elijah to outrun Ahab, and he arrived in Jezreel first.<\/p>\n<p>Jezebel, furious over the massacre of the Baal prophets, sent a message to Elijah: “May the gods also kill me if by this time tomorrow I have failed to take your life like those whom you killed” (1 Kgs 19:2, <span>nlt<\/span>). When Elijah received her message, he panicked and fled to Beersheba.<\/p>\n<p class=\"h2\" id=\"ExperienceatHoreb\">Experience at Horeb<\/p>\n<p>Elijah left his servant in Beersheba, going another day’s journey into the desert alone. There he lay down under a broom tree and, in despair and exhaustion, asked God to take his life. Instead, an angel appeared, nourishing him twice with bread and water. After he had slept, Elijah continued on his way.<\/p>\n\n<p>After 40 days, Elijah arrived at Mt Horeb, where he found shelter in a cave. There the Lord spoke to him, asking what he was doing there. The prophet explained that he was the only prophet of God left in Israel, and now even his life was threatened. In response, the mighty forces of nature—a great wind, an earthquake, and fire—were displayed before Elijah to show him that the omnipotent God could intercede on his behalf with a powerful hand. Finally God encouraged Elijah in a “still, small voice.” The Lord had further tasks for him to accomplish. God also told Elijah that he was not the only faithful person in Israel; 7,000 others remained true to the Lord.<\/p>\n<p>Since Elijah had faithfully delivered God’s message to Ahab, the Lord commissioned him to deliver another message, one of judgment on Israel’s continuing failure to listen to God. The instruments of retribution were to be Hazael, who would become king in Syria (c. 893–796 <span>BC<\/span>), and Jehu, who would become king of Israel (841–814 <span>BC<\/span>). Elijah was instructed to anoint both of them. He was also told to anoint his successor, Elisha, to be his understudy until it was time for Elisha’s full ministry to begin.<\/p>\n<p class=\"h2\" id=\"ConfrontationconcerningNaboth\">Confrontation concerning Naboth<\/p>\n<p>After his return to Israel, one of Elijah’s boldest confrontations with King Ahab was over Naboth’s vineyard. Although Ahab wanted Naboth’s property, he was sensitive to the law regarding ownership of land. Further, Ahab never completely abandoned the faith of his fathers (1 Kgs 21:27-29). Jezebel, however, had no regard for the Mosaic law and conspired to have Naboth put to death on a false charge.<\/p>\n<p>When Ahab then took possession of the vineyard, Elijah branded him as a murderer and a robber. He predicted divine judgment—the fall of Ahab’s dynasty and Jezebel’s horrible death (1 Kgs 21:17-24). Ahab repented, however, and the judgment was postponed.<\/p>\n<p class=\"h2\" id=\"AhaziahsFolly\">Ahaziah’s Folly<\/p>\n<p>The Lord’s judgment on Ahab was finally executed when the king was killed in a battle with Syria in 853 <span>BC<\/span>. The dogs licked up Ahab’s blood, as the prophet had predicted (1 Kgs 21:19). Shortly after Ahaziah had succeeded his father as king, he suffered a crippling fall. While lying ill, he sent messengers to ask Baal-zebub, the god of Ekron, whether he would recover. The Lord sent Elijah to intercept them and give them a message for the king: a rebuke for ignoring the God of Israel and a warning of the king’s impending death.<\/p>\n<p>Ahaziah angrily sent a captain with 50 soldiers to arrest Elijah. They were consumed by fire from heaven at Elijah’s words. A second captain and another 50 soldiers were sent but met the same fate. The third captain who came begged the prophet to spare his and his soldiers’ lives. Elijah went with this captain and delivered God’s message to the king personally. The king would not recover but would die because he had inquired from pagan gods rather than from the true God.<\/p>\n<p class=\"h2\" id=\"WarningtoJehoram\">Warning to Jehoram<\/p>\n<p>Elijah had been called primarily to minister to Israel, but he also delivered God’s word of warning to Jehoram, king of Judah, rebuking him for following Israel in its idolatry and for not walking in the godly ways of his father and grandfather (2 Chr 21:12-15).<\/p>\n<p class=\"h2\" id=\"ElijahsAscentintoHeaven\">Elijah’s Ascent into Heaven<\/p>\n<p>When the end of Elijah’s ministry drew near, Elisha refused to leave him. After a journey that took them to schools of the prophets at Bethel and Jericho, the two crossed the Jordan River miraculously; Elijah struck the waters with his mantle and they parted. Elisha requested a double portion (the firstborn’s share, cf. Dt 21:17) of his master’s spirit, for he desired to be Elijah’s full successor. Elisha knew his request was granted because he saw Elijah pass into the heavens in a whirlwind bearing a chariot and horses of fire. The young prophets who had accompanied Elisha searched in vain for Elijah in the mountains and valleys around the Jordan; God had taken his faithful prophet home. Elijah thus joined Enoch as the only other man in the Bible who did not experience death.<\/p>\n<p class=\"h2\" id=\"ElijahsMessageandMiracles\">Elijah’s Message and Miracles<\/p>\n<p>As the Baal worship of Tyre made inroads into Israel through Jezebel, Elijah was sent to check its spread by emphasizing again that Israel’s God was the only God of the whole earth. He began a vital work that was continued by Jehu, who slaughtered many of the Baal worshipers among Israel’s leaders (2 Kgs 10:18-28). Elijah’s specific mission was to destroy heathen worship in order to spare Israel, thus preparing the way for the prophets who were to follow in his spirit.<\/p>\n<p>Miracles were prominent in Elijah’s ministry, given as a sign to confirm him as God’s spokesman and to turn Israel’s kings back to God. Some scholars have rejected these miracles or tried to explain them away. The OT, however, clearly testifies to their validity, and the NT affirms them.<\/p>\n<p class=\"h2\" id=\"ElijahandtheNewTestament\">Elijah and the New Testament<\/p>\n<p>Malachi named Elijah as the forerunner of the “great and terrible day of the <span>Lord<\/span>” who will “turn the hearts of fathers to their children and the hearts of children to their fathers” (Mal 4:5-6). Jewish writers have often taken up the same theme in their literature: Elijah will “restore the tribes of Jacob” (Ecclus 48:10); he is mentioned in the Qumran <em>Manual of Discipline<\/em> of the Dead Sea Scrolls; he is the central sign of the resurrection of the dead according to the Mishnah, the collection of Jewish oral law; and he is the subject of songs sung at the close of the Sabbath.<\/p>\n<p>In the NT, Malachi’s prophecy was interpreted in the angelic annunciation to Zechariah as pointing to John the Baptist, who was to do the work of another Elijah (Lk 1:17, <span>kjv<\/span> “Elias”) and was confirmed by Jesus himself (Mt 11:14; 17:10-13).<\/p>\n<p>Jesus also alluded to Elijah’s sojourn in the land of Sidon (Lk 4:25-26), and the apostle Paul referred to the prophet’s experience at Mt Horeb (Rom 11:2). The apostle James used Elijah to illustrate what it means to be a righteous man and a man of prayer (Jas 5:17).<\/p>\n<p>Elijah appeared again on the Mt of Transfiguration with Moses as they discussed Jesus’ approaching death (Mt 17:1-13; Lk 9:28-36). Some Bible scholars believe that Elijah will return as one of the two witnesses of the end times (Rv 11:3-12), in fulfillment of Malachi’s prophecy that he is to come before the dreadful judgment day of God.<\/p>\n<li>2. Chief of Benjamin’s tribe (1 Chr 8:27, <span>kjv<\/span> “Eliah”).<\/li>\n<li>3. Priest who married a gentile wife (Ezr 10:21).<\/li>\n<li>4. Layman who also married a foreign wife (Ezr 10:26).<\/li>","content_en":"<h3>ELIJAH<\/h3>\n<li>1. Ninth-century <span>BC<\/span> prophet of Israel. Elijah’s name means “my God is the Lord”—appropriate for a stalwart opponent of Baal worship. The Scriptures give no information regarding his family background except that he was a Tishbite who probably came from the land of Gilead on the east bank of the Jordan River. He lived primarily during the reigns of kings Ahab (874–853 <span>BC<\/span>) and Ahaziah (853–852 <span>BC<\/span>) of Israel. The biblical account of Elijah runs from 1 Kings 17 to 2 Kings 2.<\/li>\n<p>Elijah was called by God at a critical period in Israel’s life. Economically and politically the northern kingdom was in its strongest position since its separation from the southern kingdom. Omri (885–874 <span>BC<\/span>) had initiated a policy of trade and friendly relations with the Phoenicians. To show his good faith, Omri gave his son Ahab in marriage to Jezebel, the daughter of Ethbaal, king of Tyre. She brought Baal worship with her to Israel, a false religion whose rapid spread soon threatened the kingdom’s very existence. Elijah was sent to turn the nation and its leaders back to the Lord through his prophetic message and miracles.<\/p>\n<p class=\"h2\" id=\"WarningofDrought\">Warning of Drought<\/p>\n<p>Elijah began his recorded ministry by telling Ahab that the nation would suffer a drought until the prophet himself announced its end (1 Kgs 17:1). He thus repeated Moses’ warning (Lv 26:14-39; Dt 28:15-68) of the consequences of turning away from God.<\/p>\n<p>Elijah then hid himself in a ravine on the east bank of the Jordan River by the brook Cherith (possibly the valley of the Yarmuk River in north Gilead). There he had sufficient water for his needs, and ravens brought him food twice daily. When the brook dried up, Elijah was directed to move to the Phoenician village of Zarephath near Sidon. A widow took care of him from her scanty supplies, and her obedience to Elijah was rewarded by a miraculous supply of meal and oil that was not depleted until the drought ended.<\/p>\n<p>While Elijah was staying with the widow, her son became ill and died. By the power of prayer, the child was restored to life and good health.<\/p>\n<p>In the drought’s third year the Lord told Elijah to inform Ahab that God would soon provide rain for Israel. On his return, Elijah first encountered Ahab’s officer, Obadiah, who was searching for water for the king’s livestock. Elijah sent Obadiah to arrange a meeting with Ahab. At first Obadiah refused. For three years Ahab had searched Israel and the neighboring kingdoms in vain for the prophet, no doubt in order to force him to end the drought. Obadiah was certain that while he went to bring Ahab, Israel’s most wanted “outlaw” would elude them again, thus enraging the king. When Elijah promised him that he would stay until he returned, the officer arranged for Ahab to meet the prophet.<\/p>\n<p>In the subsequent meeting Elijah rejected the king’s allegation that he was the “troubler of Israel” (1 Kgs 18:17-18). He was only obeying God, he insisted, in pointing out Ahab’s idolatry. Ahab had even permitted Jezebel to subsidize a school of Baal and Asherah prophets. Elijah then requested a public gathering on Mt Carmel as a contest between the prophets of Baal and the prophets of the Lord to determine who was the true God.<\/p>\n<p class=\"h2\" id=\"ConfrontationonCarmel\">Confrontation on Carmel<\/p>\n<p>One of the highlights of Elijah’s ministry was the contest on Mt Carmel. Ahab assembled all Israel along with 850 prophets of Baal and Asherah. The famous challenge was issued: “How long are you going to waver between two opinions? If the <span>Lord<\/span> is God, follow him! But if Baal is God, then follow him!” (1 Kgs 18:21, <span>nlt<\/span>). Sacrificial animals were to be placed on two altars, one for Baal and one for the Lord, and the prophets representing each were to ask for fire from their God.<\/p>\n<p>All day long the pagan prophets called in vain on Baal. They danced a whirling, frenzied dance, cutting themselves with knives until their blood gushed. But there was no answer. Finally, Elijah’s turn came. He repaired the demolished altar of the Lord and prepared the sacrifice. For dramatic effect, he built a trench around the altar and poured water over the sacrifice until the trench overflowed. Then he said a brief prayer, and immediately fire fell from heaven and consumed the burnt offering, the wood, the stones, and the dust, and licked up the water that was in the trench (1 Kgs 18:38).<\/p>\n<p>When the people saw it, they fell on their faces in repentance, chanting, “The <span>Lord<\/span> is God! The <span>Lord<\/span> is God!” (1 Kgs 18:39). At Elijah’s command the people seized the prophets of Baal and killed them by the brook Kishon. Then Elijah, at the top of Carmel, began to pray fervently for rain. Dramatically, the sky became black with clouds and rain began to pour, ending the long drought. Ahab rode back in his chariot to Jezreel, 20 miles (32.2 kilometers) to the east. God’s Spirit enabled Elijah to outrun Ahab, and he arrived in Jezreel first.<\/p>\n<p>Jezebel, furious over the massacre of the Baal prophets, sent a message to Elijah: “May the gods also kill me if by this time tomorrow I have failed to take your life like those whom you killed” (1 Kgs 19:2, <span>nlt<\/span>). When Elijah received her message, he panicked and fled to Beersheba.<\/p>\n<p class=\"h2\" id=\"ExperienceatHoreb\">Experience at Horeb<\/p>\n<p>Elijah left his servant in Beersheba, going another day’s journey into the desert alone. There he lay down under a broom tree and, in despair and exhaustion, asked God to take his life. Instead, an angel appeared, nourishing him twice with bread and water. After he had slept, Elijah continued on his way.<\/p>\n\n<p>After 40 days, Elijah arrived at Mt Horeb, where he found shelter in a cave. There the Lord spoke to him, asking what he was doing there. The prophet explained that he was the only prophet of God left in Israel, and now even his life was threatened. In response, the mighty forces of nature—a great wind, an earthquake, and fire—were displayed before Elijah to show him that the omnipotent God could intercede on his behalf with a powerful hand. Finally God encouraged Elijah in a “still, small voice.” The Lord had further tasks for him to accomplish. God also told Elijah that he was not the only faithful person in Israel; 7,000 others remained true to the Lord.<\/p>\n<p>Since Elijah had faithfully delivered God’s message to Ahab, the Lord commissioned him to deliver another message, one of judgment on Israel’s continuing failure to listen to God. The instruments of retribution were to be Hazael, who would become king in Syria (c. 893–796 <span>BC<\/span>), and Jehu, who would become king of Israel (841–814 <span>BC<\/span>). Elijah was instructed to anoint both of them. He was also told to anoint his successor, Elisha, to be his understudy until it was time for Elisha’s full ministry to begin.<\/p>\n<p class=\"h2\" id=\"ConfrontationconcerningNaboth\">Confrontation concerning Naboth<\/p>\n<p>After his return to Israel, one of Elijah’s boldest confrontations with King Ahab was over Naboth’s vineyard. Although Ahab wanted Naboth’s property, he was sensitive to the law regarding ownership of land. Further, Ahab never completely abandoned the faith of his fathers (1 Kgs 21:27-29). Jezebel, however, had no regard for the Mosaic law and conspired to have Naboth put to death on a false charge.<\/p>\n<p>When Ahab then took possession of the vineyard, Elijah branded him as a murderer and a robber. He predicted divine judgment—the fall of Ahab’s dynasty and Jezebel’s horrible death (1 Kgs 21:17-24). Ahab repented, however, and the judgment was postponed.<\/p>\n<p class=\"h2\" id=\"AhaziahsFolly\">Ahaziah’s Folly<\/p>\n<p>The Lord’s judgment on Ahab was finally executed when the king was killed in a battle with Syria in 853 <span>BC<\/span>. The dogs licked up Ahab’s blood, as the prophet had predicted (1 Kgs 21:19). Shortly after Ahaziah had succeeded his father as king, he suffered a crippling fall. While lying ill, he sent messengers to ask Baal-zebub, the god of Ekron, whether he would recover. The Lord sent Elijah to intercept them and give them a message for the king: a rebuke for ignoring the God of Israel and a warning of the king’s impending death.<\/p>\n<p>Ahaziah angrily sent a captain with 50 soldiers to arrest Elijah. They were consumed by fire from heaven at Elijah’s words. A second captain and another 50 soldiers were sent but met the same fate. The third captain who came begged the prophet to spare his and his soldiers’ lives. Elijah went with this captain and delivered God’s message to the king personally. The king would not recover but would die because he had inquired from pagan gods rather than from the true God.<\/p>\n<p class=\"h2\" id=\"WarningtoJehoram\">Warning to Jehoram<\/p>\n<p>Elijah had been called primarily to minister to Israel, but he also delivered God’s word of warning to Jehoram, king of Judah, rebuking him for following Israel in its idolatry and for not walking in the godly ways of his father and grandfather (2 Chr 21:12-15).<\/p>\n<p class=\"h2\" id=\"ElijahsAscentintoHeaven\">Elijah’s Ascent into Heaven<\/p>\n<p>When the end of Elijah’s ministry drew near, Elisha refused to leave him. After a journey that took them to schools of the prophets at Bethel and Jericho, the two crossed the Jordan River miraculously; Elijah struck the waters with his mantle and they parted. Elisha requested a double portion (the firstborn’s share, cf. Dt 21:17) of his master’s spirit, for he desired to be Elijah’s full successor. Elisha knew his request was granted because he saw Elijah pass into the heavens in a whirlwind bearing a chariot and horses of fire. The young prophets who had accompanied Elisha searched in vain for Elijah in the mountains and valleys around the Jordan; God had taken his faithful prophet home. Elijah thus joined Enoch as the only other man in the Bible who did not experience death.<\/p>\n<p class=\"h2\" id=\"ElijahsMessageandMiracles\">Elijah’s Message and Miracles<\/p>\n<p>As the Baal worship of Tyre made inroads into Israel through Jezebel, Elijah was sent to check its spread by emphasizing again that Israel’s God was the only God of the whole earth. He began a vital work that was continued by Jehu, who slaughtered many of the Baal worshipers among Israel’s leaders (2 Kgs 10:18-28). Elijah’s specific mission was to destroy heathen worship in order to spare Israel, thus preparing the way for the prophets who were to follow in his spirit.<\/p>\n<p>Miracles were prominent in Elijah’s ministry, given as a sign to confirm him as God’s spokesman and to turn Israel’s kings back to God. Some scholars have rejected these miracles or tried to explain them away. The OT, however, clearly testifies to their validity, and the NT affirms them.<\/p>\n<p class=\"h2\" id=\"ElijahandtheNewTestament\">Elijah and the New Testament<\/p>\n<p>Malachi named Elijah as the forerunner of the “great and terrible day of the <span>Lord<\/span>” who will “turn the hearts of fathers to their children and the hearts of children to their fathers” (Mal 4:5-6). Jewish writers have often taken up the same theme in their literature: Elijah will “restore the tribes of Jacob” (Ecclus 48:10); he is mentioned in the Qumran <em>Manual of Discipline<\/em> of the Dead Sea Scrolls; he is the central sign of the resurrection of the dead according to the Mishnah, the collection of Jewish oral law; and he is the subject of songs sung at the close of the Sabbath.<\/p>\n<p>In the NT, Malachi’s prophecy was interpreted in the angelic annunciation to Zechariah as pointing to John the Baptist, who was to do the work of another Elijah (Lk 1:17, <span>kjv<\/span> “Elias”) and was confirmed by Jesus himself (Mt 11:14; 17:10-13).<\/p>\n<p>Jesus also alluded to Elijah’s sojourn in the land of Sidon (Lk 4:25-26), and the apostle Paul referred to the prophet’s experience at Mt Horeb (Rom 11:2). The apostle James used Elijah to illustrate what it means to be a righteous man and a man of prayer (Jas 5:17).<\/p>\n<p>Elijah appeared again on the Mt of Transfiguration with Moses as they discussed Jesus’ approaching death (Mt 17:1-13; Lk 9:28-36). Some Bible scholars believe that Elijah will return as one of the two witnesses of the end times (Rv 11:3-12), in fulfillment of Malachi’s prophecy that he is to come before the dreadful judgment day of God.<\/p>\n<li>2. Chief of Benjamin’s tribe (1 Chr 8:27, <span>kjv<\/span> “Eliah”).<\/li>\n<li>3. Priest who married a gentile wife (Ezr 10:21).<\/li>\n<li>4. Layman who also married a foreign wife (Ezr 10:26).<\/li>","summary_ro":"ELIJAH 1. Ninth-century BC prophet of Israel. Elijah’s name means “my God is the Lord”—appropriate for a stalwart opponent of Baal worship. The Scriptures give no information regarding his family background except that he was a Tishbite who probably came from the land of Gilead on the east bank of the Jordan River. He lived primarily during the reigns of kings Ahab (874–853 BC) and Ahaziah (853–852 BC) of Israel. The biblical account of Elijah runs from 1 Kings 17 to 2 Kings 2. Elijah was cal...","summary_en":"ELIJAH 1. Ninth-century BC prophet of Israel. Elijah’s name means “my God is the Lord”—appropriate for a stalwart opponent of Baal worship. The Scriptures give no information regarding his family background except that he was a Tishbite who probably came from the land of Gilead on the east bank of the Jordan River. He lived primarily during the reigns of kings Ahab (874–853 BC) and Ahaziah (853–852 BC) of Israel. The biblical account of Elijah runs from 1 Kings 17 to 2 Kings 2. Elijah was cal...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27739,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Numerology*, Numbers","title_en":"and Numerology*, Numbers","content_ro":"<h3>NUMBERS AND NUMEROLOGY*<\/h3>\n<p>Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern.<\/p>\n<p>Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mystical, pre-Christian Jewish groups, and later carried to extremes by the Kabbalists.<\/p>\n<p>Preview<\/p>\n<p>• Expression of Numbers<\/p>\n<p>• Ways of Writing Numerals<\/p>\n<p>• Problems of Large Numbers<\/p>\n<p>• Counting by Generations<\/p>\n<p>• Approximate Use of Numbers<\/p>\n<p>• Symbolic Use of Numbers<\/p>\n<p>• Exact Statistics<\/p>\n<p>• Numerology<\/p>\n<p class=\"h2\" id=\"ExpressionofNumbers\">Expression of Numbers<\/p>\n<p>Hebrew, and indeed any other Semitic language, has a simple but adequate system of numeration. The number one is an adjective. After that, the numerals are nouns, in parallel masculine and feminine forms, although the masculine is used with the feminine noun and vice versa. Ordinal numbers (first, second, third, etc.) exist alongside cardinal numbers (one, two, three), but as in most languages, the second set can be used instead of the first (“day two” instead of “second day”). From ten to nineteen, there is one composite form built like English “thirteen” (“three-ten”), but “twenty” is literally “tens” (the plural of “ten”). Thirty, forty, and so on are literally “threes,” “fours” (the plural of the words “three” and “four,” respectively) and so on, up to a hundred, which is a new word. There are also separate words for “thousand” and for “ten thousand,” as in Greek, Chinese, and many other languages. Larger numbers must be expressed by multiples of these (“ten thousand times ten thousand” and “thousands of thousands”), suggesting that large figures, rarely needed for small populations and tiny kingdoms, were expressed approximately. Hebrew has not only a singular and plural but also a dual form to express two of anything (two hundred, two thousand). Fractions (a half, a third, a tenth, etc.) could be expressed, and multiplication, division, addition, and subtraction were used. Indeed, instances of all four operations can be found in the Bible. The Hebrew mathematical system was basically part of the larger western Asian mathematical system, of which we know a great deal from Mesopotamia and Egypt. These countries, however, used a more highly developed mathematical system than Israel.<\/p>\n<p class=\"h2\" id=\"WaysofWritingNumerals\">Ways of Writing Numerals<\/p>\n<p>In the Bible, numbers are always written out in words, as on the famous Moabite Stone and the Siloam Inscription. But every nation in the ancient world could also express numbers by using figures or ciphers of various kinds (like our 1, 2, 3, . . .). Because of this danger of error, in later days numbers were normally written out in full, in words, where confusion, although still possible, was not nearly so likely. An additional way of writing numbers, known both to the Hebrews and the Greeks, was the use of consecutive letters of the alphabet instead of consecutive numerals (as if we used A for 1, B for 2, etc.). This system, in wide use by NT times, is the usual system in modern Hebrew and has the advantage that numerical combinations can be pronounced by inserting arbitrary vowels, thus making artificial words. For example, if the number of the beast (Rv 13:18), 666, is expressed in alphabetical letters, it can spell out the consonants of “Nero Caesar,” although other names are possible, especially if the variant reading 616 is used.<\/p>\n\n<p class=\"h2\" id=\"ProblemsofLargeNumbers\">Problems of Large Numbers<\/p>\n<p>Even allowing for all these possibilities, there remain certain problems connected with large numbers, particularly in the OT. The most obvious is that of the ten long-lived patriarchs, whose ages are recorded in Genesis 5. Different figures (varying by whole centuries) are recorded for their ages in the Hebrew text, the Samaritan text, and the earliest Greek translation (known as the Septuagint), but all figures are very large. Some interpret these figures literally and point out that there is a steady reduction from the ages attained by these patriarchs to the more modest 120 years allotted to man in Noah’s time (Gn 6:3) and the 70 years accepted later as the human life span (Ps 90:10). This would correspond to the progressive spiritual deterioration of mankind after the fall, from the perfect state of Adam to the present condition. Whatever the explanation of the figures, there is no doubt that this is the theological intent of the Bible.<\/p>\n<p>The large number of Israelites who left Egypt is also problematic. If there were actually 600,000 fighting men (Nm 1:46), this would correspond to a whole nation of some 2 million or more. Possibly the word translated “thousand” means “clan units”; it would clearly be a much smaller total body, whatever its exact size. Of course, God could have maintained any number of people in the desert. The evidence of archaeology as to the population of Canaan both before and after the Israelite onslaught seems to support a lower number. The same principle might explain the large numbers given for the fighting men of the various Israelite tribes, and the huge totals for Israel and Judah’s military strength given at later times in the historical books of the OT.<\/p>\n<p>To the ordinary Bible reader, perhaps one of the biggest problems is the different numbers recorded in Chronicles and Kings, when the same incidents are being described. Manuscript errors, or confusion of numbers written by signs or single letters of the alphabet, may account for numerous individual inconsistencies, but not for wholesale differences, particularly as the figures in Chronicles are consistently much larger. These very large round numbers may have symbolic significance and may not be intended to be taken in their literal sense at all. Indeed, since the Jews had before them the book of Kings and the book of Chronicles at the same time, they can hardly have taken both sets of numbers literally themselves.<\/p>\n<p class=\"h2\" id=\"CountingbyGenerations\">Counting by Generations<\/p>\n<p>One of the problems of the OT is that of the dating of events. Even with an exact number system, there is no absolute fixed point from which to reckon. Later Jews and Christians counted from the presumed date of the Creation. Not until after the time of David and Solomon are both internal reference between the comparative dates of kings of Judah and Israel and external reference to monarchs outside Israel used. This open-endedness accounts for the vague period of “forty years” used so often in the OT (e.g., the book of Judges) for any long but indeterminate period of time, almost certainly corresponding to a generation (Hebrew, <span class=\"hebrew\" lang=\"he\">dor<\/span>). Counting by generations is specific in some places in the Bible and may be implicit in others. For instance, Abraham’s descendants are to return to Canaan “in the fourth generation” (Gn 15:16), and the genealogy of Christ is neatly constructed on a pattern of three groups of fourteen generations (Mt 1:17), rather than on periods of years. Wherever people use and recite genealogies, such counting by generations is natural. But Abraham’s descendants are said to have returned to Canaan approximately four centuries later (Gal 3:17), and therefore the word “generation” sometimes stands for 100 years. The Hebrew word for “generation” may mean 120 years (Gn 6:3). Usually, the ancient Hebrews used vague phrases like “in those days” or “after those days” or “the days are coming,” which expressed past, present, and future without any specific mention of number. In other words, the Bible writers were more concerned with theology than with mathematics.<\/p>\n<p class=\"h2\" id=\"ApproximateUseofNumbers\">Approximate Use of Numbers<\/p>\n<p>In the OT, Israel’s 40 years in the desert is a good example of the approximate use of numbers (Nm 14:33). In the NT, Jesus was in the wilderness 40 days during the temptation (Mt 4:2), and there were 40 days between his resurrection and ascension (Acts 1:3). Moses was 40 years old at his call (Acts 7:23), apparently lived 40 years in Midian (Ex 7:7), and spent 40 years leading Israel out of Egypt and through the desert (Dt 34:7), for he is said to be 120 years old at his death. However, two generations of 40 years is the normal maximum for a healthy man (Ps 90:10), and even this is often shortened to 70 years by the rigors of life. Seventy is also used at times in this approximate sense.<\/p>\n<p class=\"h2\" id=\"SymbolicUseofNumbers\">Symbolic Use of Numbers<\/p>\n<p>In Scripture, seven symbolizes completeness or perfection. On the seventh day God rested from his labors and creation is finished (Gn 2:2). Pharaoh in his dream saw seven cattle coming from the Nile (41:2). Samson’s sacred Nazirite locks were braided in seven plaits (Jgs 16:13). Seven devils left Mary of Magdala, signifying the totality of her previous possession by Satan (Lk 8:2); “seven other devils” will enter the purified but vacant life of a person (Mt 12:45). However, on the positive side, there were the seven spirits of God (Rv 3:1). In the seventh year the Hebrew slave was to be freed (Ex 21:2), having completed his time of captivity and service. Every seventh year was a sabbatical year (Lv 25:4). Seven times seven reiterates the sense of completeness. In the Year of Jubilee (at the completion of 7 x 7 years = the 50th year), all land is freed and returns to the original owners (Lv 25:10). Pentecost, the Feast of Weeks, is seven times seven days after Passover. “Seventy,” which is literally “sevens” in Hebrew, strengthens the concept of perfection. There are 70 elders (Ex 24:1) in Israel. Israel was exiled to Babylon for 70 years (Jer 25:12) to complete its punishment. “Seventy times seven” (Mt 18:22) reiterates this still further. The Lord was not giving Peter a mathematical number of times that he should forgive another person, but rather was insisting on limitless forgiveness for a brother’s sin.<\/p>\n<p>“Three” may well share in this meaning of completion or perfection, although not so forcibly (2 Kgs 13:18). Many things happen “on the third day” (Hos 6:2). Jonah spent three days in the stomach of the fish (Mt 12:40), and the Lord rose again on the third day (1 Cor 15:4). David was offered a choice of divine punishments—three years, three months, three days (2 Sm 24:13). For the Christian, “three” takes on a far deeper significance as the number of Persons of the Trinity. The three Persons are clearly expressed, for instance, in the Great Commission (Mt 28:19) and in the Pauline benediction (2 Cor 13:13). Many echoes of this threefold expression are in the NT, and many anticipations of it in the OT, of which the thrice-repeated “Holy” in Isaiah 6:3 is the most famous.<\/p>\n<p>Some scholars see four as another symbol of completeness (four winds of heaven, Dn 7:2; four horsemen, Rv 6:1-7; four living creatures around the throne of God, Rv 4:6). Five is certainly used in an indefinite sense as a small number (Is 19:18; 30:17). Nor do eight or nine seem to have any special significance, although, like other numbers, they may be used in a factual sense to describe any of God’s activities (nine plagues on Egypt, Ex 7–10). “Ten” does have significance because of the Ten Commandments (Ex 20:1-17), but not any special symbolism earlier in the Bible. If anything, “ten” is elsewhere used in a vague way. Laban changes Jacob’s wages ten times (Gn 31:7); Daniel and his friends are ten times better than all other students (Dn 1:20); ten times over, the Jewish settlers will be warned of impending enemy attacks (Neh 4:12).<\/p>\n<p>Eleven appears to have no special biblical significance, but 12 certainly has. The clearest proof of this is the existence of the 12 tribes in Israel. In Revelation 7:4-8, where it is mathematically important that the number of tribes be limited to 12, the tribe of Dan is altogether omitted—probably on account of Dan’s sin of idolatry (Jgs 18:14-20). Ishmael’s descendants were also divided into 12 clans (Gn 17:20), so that the number 12 was apparently significant outside Israel as well. In the NT Christ chose 12 apostles (Mt 10:1-4). The link with the number of tribes is made specific when Christ tells the apostles that they will sit on 12 thrones, judging the 12 tribes (Mt 19:28). However, it is interesting that, after the election and appointment of Matthias (Acts 1:26), the Christian church apparently made no subsequent efforts to maintain the number of apostles. Like “seven times seven,” “twelve times twelve” increases the force of the number. When this is further multiplied by a thousand, the figure becomes the 144,000 redeemed (Rv 7:4), who were sealed “out of all the tribes of Israel.”<\/p>\n<p class=\"h2\" id=\"ExactStatistics\">Exact Statistics<\/p>\n<p>As distinct from the metaphorical use of numbers to denote completion, immensity, and the like, numbers in Hebrew were often used to give exact tallies or measurements. Such usage is known to us only from clay tablets and ostraca (broken pieces of potsherd engraved in ink, used as rough notebooks). However, ascertaining exactly what the text was in its earliest form and what that text means is difficult.<\/p>\n<p>An example is the number of the sons of Jeconiah among the inhabitants of Beth-shemesh. They were struck down by the Lord because of their failure to rejoice with the others when God’s ark returned to Israel from the Philistine country (1 Sm 6:19). The Greek text (LXX) reads “seventy”; the later Hebrew manuscripts add “fifty thousand.” But, as Beth-shemesh itself was only a small frontier town, and the “sons of Jeconiah” was presumably only one clan among several, the smaller number is obviously the original, and the large addition due to some later manuscript confusion.<\/p>\n<p>A good rule in trying to decide whether a number is statistical or impressionistic is to determine whether it is a small number, or an unusual number for which there is no obvious theological explanation. When the men of Ai killed some 36 Israelites at the first assault on the city (Jos 7:5), the smallness of the number is evidence that this is a vividly remembered factual detail. Similarly, in the case of the number of Abraham’s 318 men (Gn 14:14) or the catch of 153 fish after the resurrection (Jn 21:11), the numbers, though large, are not round numbers but unusual combinations, and are obviously meant in a literal or statistical sense. Irrelevant details like this have a habit of remaining in the memory, and are the best guarantee of the trustworthiness of the narrative.<\/p>\n<p class=\"h2\" id=\"Numerology\">Numerology<\/p>\n<p>Numerology may be said to be an extended application of the metaphorical significance of numbers (7, 40, etc.) already discussed. In the Bible, this systematization of numbers always goes with a strong sense of the sovereignty of God, his control over human history, and a belief in his ongoing purpose and its triumphant conclusion.<\/p>\n<p>Perhaps the first clear instance of numerology in the Bible is 1 Kings 6:1, where Solomon began to build the temple 480 years after the exodus, a period 5 times 10 times 12, or 4 times 120, the ideal life span of man in early days (Gn 6:3). First Chronicles 6:3-8 gives 12 generations of men (presumably 40 years each) to cover the same period, so “twelve generations” is probably the real basis for the computation, rather than any exact year-by-year tally. A tally would have been impossible in the days of the judges and unlikely before the monarchy. David was the first to establish an official scribe or recorder to keep daily annals in Israel (2 Sm 8:16-17), as was common in the great kingdoms from far earlier times. Such Israelite annals are later mentioned as sources of the books of the kings (2 Kgs 14:18). The number 480 is probably a rough approximation rather than exact and denotes the end of one of God’s epochs.<\/p>\n<p>When Jeremiah prophesies an exile of 70 years for Judah (Jer 25:11; 29:10), it is not only a historical prediction that was literally fulfilled but also a symbol of completeness; Judah’s punishment is complete (cf. Is 40:2). Isaiah (Is 23:15) had made a similar prophecy of a 70-year punishment for Tyre, and Ezekiel (Ez 29:11-13) prophesied a 40-year “exile” for Egypt. When these 70 years are regarded as sabbatical years, where the land must lie untilled to compensate for the 7 times 70 years of sin before, then true numerology begins (2 Chr 36:21). Here numerology is used only as an explanation of past and present, but it can also be used to explain the future, especially in the book of Daniel.<\/p>\n<p>Daniel (Dn 9:2) refers to the literal 70 years of the exile as foretold by Jeremiah. In Daniel 9:24, this has been extended to 70 weeks of years (490 years) applied to the distant future. Daniel 9:25 sees 69 of these (483 years) as elapsing before Messiah appears. Presumably, the last week of the 70 is therefore thought of as the time of his activity. However this may be interpreted in terms of actual dates, it must be harmonized with 9:26, where the Messiah is “cut off” after 62 weeks of years (434 years). The difficulty lies in establishing the starting point for this long period. This is an example of an elaborate numerology, embracing centuries of history, all ultimately based on the 70 years of Jeremiah. According to biblical principles, this can have both an “immediate” fulfillment in the return from exile, and a “prophetic” fulfillment in the far distant future in connection with the coming of Christ.<\/p>\n<p>The other major example of extended numerology in Daniel is in connection with the “time, times, and half a time” (7:25). This must stand for three and a half “times,” that is, half of seven “times.” Thus, it refers either to three and a half years (half a “week” of years) or three and a half “weeks” of years (cf. “seven times” in 4:16, where “seven years” is clearly meant). Whatever may be its ultimate prophetic fulfillment in Christ, the “initial” or “partial” fulfillment is the roughly three and a half years of bitter persecution of God’s people by Antiochus Epiphanes (167–164 <span>BC<\/span>). This figure of three and a half years reappears in Revelation 11:2 (“forty-two months”), and 12:14 (“a time, and times, and half a time”), to describe the period of Rome’s persecution of the Christian church. The figure had possibly become a symbol of any bitter but limited persecution. The “two thousand three hundred evenings and mornings” of Daniel 8:14 may mean 1,150 days, which is approximately the same length of time.<\/p>\n<p>The three and a half years of Daniel 7:25 reappear in Revelation 11 in the form of “forty-two months,” the time when the heathen will trample down Jerusalem (Rv 11:2). The 1,290 days of Daniel 12:11 reappear here (in the slightly different form of 1,260 days) as the time that God’s two witnesses will prophesy (Rv 11:3). The 42 months reappear in Revelation 13:5 as the period that the wild beast will be allowed to blaspheme. While the “thousand years” of 20:6 is not derived from Daniel at all, the metaphorical use of “thousand” is familiar to the OT. The closest direct parallel is in Deuteronomy 7:9, where God’s covenant will be kept with a “thousand generations” to come.<\/p>","content_en":"<h3>NUMBERS AND NUMEROLOGY*<\/h3>\n<p>Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern.<\/p>\n<p>Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mystical, pre-Christian Jewish groups, and later carried to extremes by the Kabbalists.<\/p>\n<p>Preview<\/p>\n<p>• Expression of Numbers<\/p>\n<p>• Ways of Writing Numerals<\/p>\n<p>• Problems of Large Numbers<\/p>\n<p>• Counting by Generations<\/p>\n<p>• Approximate Use of Numbers<\/p>\n<p>• Symbolic Use of Numbers<\/p>\n<p>• Exact Statistics<\/p>\n<p>• Numerology<\/p>\n<p class=\"h2\" id=\"ExpressionofNumbers\">Expression of Numbers<\/p>\n<p>Hebrew, and indeed any other Semitic language, has a simple but adequate system of numeration. The number one is an adjective. After that, the numerals are nouns, in parallel masculine and feminine forms, although the masculine is used with the feminine noun and vice versa. Ordinal numbers (first, second, third, etc.) exist alongside cardinal numbers (one, two, three), but as in most languages, the second set can be used instead of the first (“day two” instead of “second day”). From ten to nineteen, there is one composite form built like English “thirteen” (“three-ten”), but “twenty” is literally “tens” (the plural of “ten”). Thirty, forty, and so on are literally “threes,” “fours” (the plural of the words “three” and “four,” respectively) and so on, up to a hundred, which is a new word. There are also separate words for “thousand” and for “ten thousand,” as in Greek, Chinese, and many other languages. Larger numbers must be expressed by multiples of these (“ten thousand times ten thousand” and “thousands of thousands”), suggesting that large figures, rarely needed for small populations and tiny kingdoms, were expressed approximately. Hebrew has not only a singular and plural but also a dual form to express two of anything (two hundred, two thousand). Fractions (a half, a third, a tenth, etc.) could be expressed, and multiplication, division, addition, and subtraction were used. Indeed, instances of all four operations can be found in the Bible. The Hebrew mathematical system was basically part of the larger western Asian mathematical system, of which we know a great deal from Mesopotamia and Egypt. These countries, however, used a more highly developed mathematical system than Israel.<\/p>\n<p class=\"h2\" id=\"WaysofWritingNumerals\">Ways of Writing Numerals<\/p>\n<p>In the Bible, numbers are always written out in words, as on the famous Moabite Stone and the Siloam Inscription. But every nation in the ancient world could also express numbers by using figures or ciphers of various kinds (like our 1, 2, 3, . . .). Because of this danger of error, in later days numbers were normally written out in full, in words, where confusion, although still possible, was not nearly so likely. An additional way of writing numbers, known both to the Hebrews and the Greeks, was the use of consecutive letters of the alphabet instead of consecutive numerals (as if we used A for 1, B for 2, etc.). This system, in wide use by NT times, is the usual system in modern Hebrew and has the advantage that numerical combinations can be pronounced by inserting arbitrary vowels, thus making artificial words. For example, if the number of the beast (Rv 13:18), 666, is expressed in alphabetical letters, it can spell out the consonants of “Nero Caesar,” although other names are possible, especially if the variant reading 616 is used.<\/p>\n\n<p class=\"h2\" id=\"ProblemsofLargeNumbers\">Problems of Large Numbers<\/p>\n<p>Even allowing for all these possibilities, there remain certain problems connected with large numbers, particularly in the OT. The most obvious is that of the ten long-lived patriarchs, whose ages are recorded in Genesis 5. Different figures (varying by whole centuries) are recorded for their ages in the Hebrew text, the Samaritan text, and the earliest Greek translation (known as the Septuagint), but all figures are very large. Some interpret these figures literally and point out that there is a steady reduction from the ages attained by these patriarchs to the more modest 120 years allotted to man in Noah’s time (Gn 6:3) and the 70 years accepted later as the human life span (Ps 90:10). This would correspond to the progressive spiritual deterioration of mankind after the fall, from the perfect state of Adam to the present condition. Whatever the explanation of the figures, there is no doubt that this is the theological intent of the Bible.<\/p>\n<p>The large number of Israelites who left Egypt is also problematic. If there were actually 600,000 fighting men (Nm 1:46), this would correspond to a whole nation of some 2 million or more. Possibly the word translated “thousand” means “clan units”; it would clearly be a much smaller total body, whatever its exact size. Of course, God could have maintained any number of people in the desert. The evidence of archaeology as to the population of Canaan both before and after the Israelite onslaught seems to support a lower number. The same principle might explain the large numbers given for the fighting men of the various Israelite tribes, and the huge totals for Israel and Judah’s military strength given at later times in the historical books of the OT.<\/p>\n<p>To the ordinary Bible reader, perhaps one of the biggest problems is the different numbers recorded in Chronicles and Kings, when the same incidents are being described. Manuscript errors, or confusion of numbers written by signs or single letters of the alphabet, may account for numerous individual inconsistencies, but not for wholesale differences, particularly as the figures in Chronicles are consistently much larger. These very large round numbers may have symbolic significance and may not be intended to be taken in their literal sense at all. Indeed, since the Jews had before them the book of Kings and the book of Chronicles at the same time, they can hardly have taken both sets of numbers literally themselves.<\/p>\n<p class=\"h2\" id=\"CountingbyGenerations\">Counting by Generations<\/p>\n<p>One of the problems of the OT is that of the dating of events. Even with an exact number system, there is no absolute fixed point from which to reckon. Later Jews and Christians counted from the presumed date of the Creation. Not until after the time of David and Solomon are both internal reference between the comparative dates of kings of Judah and Israel and external reference to monarchs outside Israel used. This open-endedness accounts for the vague period of “forty years” used so often in the OT (e.g., the book of Judges) for any long but indeterminate period of time, almost certainly corresponding to a generation (Hebrew, <span class=\"hebrew\" lang=\"he\">dor<\/span>). Counting by generations is specific in some places in the Bible and may be implicit in others. For instance, Abraham’s descendants are to return to Canaan “in the fourth generation” (Gn 15:16), and the genealogy of Christ is neatly constructed on a pattern of three groups of fourteen generations (Mt 1:17), rather than on periods of years. Wherever people use and recite genealogies, such counting by generations is natural. But Abraham’s descendants are said to have returned to Canaan approximately four centuries later (Gal 3:17), and therefore the word “generation” sometimes stands for 100 years. The Hebrew word for “generation” may mean 120 years (Gn 6:3). Usually, the ancient Hebrews used vague phrases like “in those days” or “after those days” or “the days are coming,” which expressed past, present, and future without any specific mention of number. In other words, the Bible writers were more concerned with theology than with mathematics.<\/p>\n<p class=\"h2\" id=\"ApproximateUseofNumbers\">Approximate Use of Numbers<\/p>\n<p>In the OT, Israel’s 40 years in the desert is a good example of the approximate use of numbers (Nm 14:33). In the NT, Jesus was in the wilderness 40 days during the temptation (Mt 4:2), and there were 40 days between his resurrection and ascension (Acts 1:3). Moses was 40 years old at his call (Acts 7:23), apparently lived 40 years in Midian (Ex 7:7), and spent 40 years leading Israel out of Egypt and through the desert (Dt 34:7), for he is said to be 120 years old at his death. However, two generations of 40 years is the normal maximum for a healthy man (Ps 90:10), and even this is often shortened to 70 years by the rigors of life. Seventy is also used at times in this approximate sense.<\/p>\n<p class=\"h2\" id=\"SymbolicUseofNumbers\">Symbolic Use of Numbers<\/p>\n<p>In Scripture, seven symbolizes completeness or perfection. On the seventh day God rested from his labors and creation is finished (Gn 2:2). Pharaoh in his dream saw seven cattle coming from the Nile (41:2). Samson’s sacred Nazirite locks were braided in seven plaits (Jgs 16:13). Seven devils left Mary of Magdala, signifying the totality of her previous possession by Satan (Lk 8:2); “seven other devils” will enter the purified but vacant life of a person (Mt 12:45). However, on the positive side, there were the seven spirits of God (Rv 3:1). In the seventh year the Hebrew slave was to be freed (Ex 21:2), having completed his time of captivity and service. Every seventh year was a sabbatical year (Lv 25:4). Seven times seven reiterates the sense of completeness. In the Year of Jubilee (at the completion of 7 x 7 years = the 50th year), all land is freed and returns to the original owners (Lv 25:10). Pentecost, the Feast of Weeks, is seven times seven days after Passover. “Seventy,” which is literally “sevens” in Hebrew, strengthens the concept of perfection. There are 70 elders (Ex 24:1) in Israel. Israel was exiled to Babylon for 70 years (Jer 25:12) to complete its punishment. “Seventy times seven” (Mt 18:22) reiterates this still further. The Lord was not giving Peter a mathematical number of times that he should forgive another person, but rather was insisting on limitless forgiveness for a brother’s sin.<\/p>\n<p>“Three” may well share in this meaning of completion or perfection, although not so forcibly (2 Kgs 13:18). Many things happen “on the third day” (Hos 6:2). Jonah spent three days in the stomach of the fish (Mt 12:40), and the Lord rose again on the third day (1 Cor 15:4). David was offered a choice of divine punishments—three years, three months, three days (2 Sm 24:13). For the Christian, “three” takes on a far deeper significance as the number of Persons of the Trinity. The three Persons are clearly expressed, for instance, in the Great Commission (Mt 28:19) and in the Pauline benediction (2 Cor 13:13). Many echoes of this threefold expression are in the NT, and many anticipations of it in the OT, of which the thrice-repeated “Holy” in Isaiah 6:3 is the most famous.<\/p>\n<p>Some scholars see four as another symbol of completeness (four winds of heaven, Dn 7:2; four horsemen, Rv 6:1-7; four living creatures around the throne of God, Rv 4:6). Five is certainly used in an indefinite sense as a small number (Is 19:18; 30:17). Nor do eight or nine seem to have any special significance, although, like other numbers, they may be used in a factual sense to describe any of God’s activities (nine plagues on Egypt, Ex 7–10). “Ten” does have significance because of the Ten Commandments (Ex 20:1-17), but not any special symbolism earlier in the Bible. If anything, “ten” is elsewhere used in a vague way. Laban changes Jacob’s wages ten times (Gn 31:7); Daniel and his friends are ten times better than all other students (Dn 1:20); ten times over, the Jewish settlers will be warned of impending enemy attacks (Neh 4:12).<\/p>\n<p>Eleven appears to have no special biblical significance, but 12 certainly has. The clearest proof of this is the existence of the 12 tribes in Israel. In Revelation 7:4-8, where it is mathematically important that the number of tribes be limited to 12, the tribe of Dan is altogether omitted—probably on account of Dan’s sin of idolatry (Jgs 18:14-20). Ishmael’s descendants were also divided into 12 clans (Gn 17:20), so that the number 12 was apparently significant outside Israel as well. In the NT Christ chose 12 apostles (Mt 10:1-4). The link with the number of tribes is made specific when Christ tells the apostles that they will sit on 12 thrones, judging the 12 tribes (Mt 19:28). However, it is interesting that, after the election and appointment of Matthias (Acts 1:26), the Christian church apparently made no subsequent efforts to maintain the number of apostles. Like “seven times seven,” “twelve times twelve” increases the force of the number. When this is further multiplied by a thousand, the figure becomes the 144,000 redeemed (Rv 7:4), who were sealed “out of all the tribes of Israel.”<\/p>\n<p class=\"h2\" id=\"ExactStatistics\">Exact Statistics<\/p>\n<p>As distinct from the metaphorical use of numbers to denote completion, immensity, and the like, numbers in Hebrew were often used to give exact tallies or measurements. Such usage is known to us only from clay tablets and ostraca (broken pieces of potsherd engraved in ink, used as rough notebooks). However, ascertaining exactly what the text was in its earliest form and what that text means is difficult.<\/p>\n<p>An example is the number of the sons of Jeconiah among the inhabitants of Beth-shemesh. They were struck down by the Lord because of their failure to rejoice with the others when God’s ark returned to Israel from the Philistine country (1 Sm 6:19). The Greek text (LXX) reads “seventy”; the later Hebrew manuscripts add “fifty thousand.” But, as Beth-shemesh itself was only a small frontier town, and the “sons of Jeconiah” was presumably only one clan among several, the smaller number is obviously the original, and the large addition due to some later manuscript confusion.<\/p>\n<p>A good rule in trying to decide whether a number is statistical or impressionistic is to determine whether it is a small number, or an unusual number for which there is no obvious theological explanation. When the men of Ai killed some 36 Israelites at the first assault on the city (Jos 7:5), the smallness of the number is evidence that this is a vividly remembered factual detail. Similarly, in the case of the number of Abraham’s 318 men (Gn 14:14) or the catch of 153 fish after the resurrection (Jn 21:11), the numbers, though large, are not round numbers but unusual combinations, and are obviously meant in a literal or statistical sense. Irrelevant details like this have a habit of remaining in the memory, and are the best guarantee of the trustworthiness of the narrative.<\/p>\n<p class=\"h2\" id=\"Numerology\">Numerology<\/p>\n<p>Numerology may be said to be an extended application of the metaphorical significance of numbers (7, 40, etc.) already discussed. In the Bible, this systematization of numbers always goes with a strong sense of the sovereignty of God, his control over human history, and a belief in his ongoing purpose and its triumphant conclusion.<\/p>\n<p>Perhaps the first clear instance of numerology in the Bible is 1 Kings 6:1, where Solomon began to build the temple 480 years after the exodus, a period 5 times 10 times 12, or 4 times 120, the ideal life span of man in early days (Gn 6:3). First Chronicles 6:3-8 gives 12 generations of men (presumably 40 years each) to cover the same period, so “twelve generations” is probably the real basis for the computation, rather than any exact year-by-year tally. A tally would have been impossible in the days of the judges and unlikely before the monarchy. David was the first to establish an official scribe or recorder to keep daily annals in Israel (2 Sm 8:16-17), as was common in the great kingdoms from far earlier times. Such Israelite annals are later mentioned as sources of the books of the kings (2 Kgs 14:18). The number 480 is probably a rough approximation rather than exact and denotes the end of one of God’s epochs.<\/p>\n<p>When Jeremiah prophesies an exile of 70 years for Judah (Jer 25:11; 29:10), it is not only a historical prediction that was literally fulfilled but also a symbol of completeness; Judah’s punishment is complete (cf. Is 40:2). Isaiah (Is 23:15) had made a similar prophecy of a 70-year punishment for Tyre, and Ezekiel (Ez 29:11-13) prophesied a 40-year “exile” for Egypt. When these 70 years are regarded as sabbatical years, where the land must lie untilled to compensate for the 7 times 70 years of sin before, then true numerology begins (2 Chr 36:21). Here numerology is used only as an explanation of past and present, but it can also be used to explain the future, especially in the book of Daniel.<\/p>\n<p>Daniel (Dn 9:2) refers to the literal 70 years of the exile as foretold by Jeremiah. In Daniel 9:24, this has been extended to 70 weeks of years (490 years) applied to the distant future. Daniel 9:25 sees 69 of these (483 years) as elapsing before Messiah appears. Presumably, the last week of the 70 is therefore thought of as the time of his activity. However this may be interpreted in terms of actual dates, it must be harmonized with 9:26, where the Messiah is “cut off” after 62 weeks of years (434 years). The difficulty lies in establishing the starting point for this long period. This is an example of an elaborate numerology, embracing centuries of history, all ultimately based on the 70 years of Jeremiah. According to biblical principles, this can have both an “immediate” fulfillment in the return from exile, and a “prophetic” fulfillment in the far distant future in connection with the coming of Christ.<\/p>\n<p>The other major example of extended numerology in Daniel is in connection with the “time, times, and half a time” (7:25). This must stand for three and a half “times,” that is, half of seven “times.” Thus, it refers either to three and a half years (half a “week” of years) or three and a half “weeks” of years (cf. “seven times” in 4:16, where “seven years” is clearly meant). Whatever may be its ultimate prophetic fulfillment in Christ, the “initial” or “partial” fulfillment is the roughly three and a half years of bitter persecution of God’s people by Antiochus Epiphanes (167–164 <span>BC<\/span>). This figure of three and a half years reappears in Revelation 11:2 (“forty-two months”), and 12:14 (“a time, and times, and half a time”), to describe the period of Rome’s persecution of the Christian church. The figure had possibly become a symbol of any bitter but limited persecution. The “two thousand three hundred evenings and mornings” of Daniel 8:14 may mean 1,150 days, which is approximately the same length of time.<\/p>\n<p>The three and a half years of Daniel 7:25 reappear in Revelation 11 in the form of “forty-two months,” the time when the heathen will trample down Jerusalem (Rv 11:2). The 1,290 days of Daniel 12:11 reappear here (in the slightly different form of 1,260 days) as the time that God’s two witnesses will prophesy (Rv 11:3). The 42 months reappear in Revelation 13:5 as the period that the wild beast will be allowed to blaspheme. While the “thousand years” of 20:6 is not derived from Daniel at all, the metaphorical use of “thousand” is familiar to the OT. The closest direct parallel is in Deuteronomy 7:9, where God’s covenant will be kept with a “thousand generations” to come.<\/p>","summary_ro":"NUMBERS AND NUMEROLOGY* Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern. Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mys...","summary_en":"NUMBERS AND NUMEROLOGY* Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern. Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mys...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32975,"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>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>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 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>\n<p>From 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>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>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 <span>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” (<span>AD<\/span> 81–96).<\/p>\n<p>The 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>\n<p>Likewise, 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>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The 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>\n<p>The 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>\n<p>While 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>\n<p>The 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>\n<p>Revelation 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”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much 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>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This 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>\n<p>Variations 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>\n<p>As 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>\n<p>According 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>\n<p>This 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>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT 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\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>After 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>\n<p>These 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>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. 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>\n<p>In 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>\n<p>Chapters 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>\n<p>A 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>\n<p>Chapter 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>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>Some 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>\n<p>After 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>\n<p>After 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>\n<p>Opinion 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>\n<p>As 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>\n<p>The 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>\n<p>The 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” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 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>\n<p>The 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>\n<p>In 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>\n<p>Since 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>\n<p>The 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>\n<p>Turning 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>\n<p>The 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>\n<p>The 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>\n<p>Chapter 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>\n<p>The 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, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 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>\n<p>These 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>\n<p>To 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>\n<p>Chapter 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>\n<p>In 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>\n<p>Finally, 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>\n<p>This 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>\n<p>Although 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>\n<p>The 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>\n<p>The 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>\n<p>In 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>\n<p>The 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>\n<p>John 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>\n<p>Allusions 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>\n<p>The 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>\n<p>With 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>\n<p><em>See also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>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 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>\n<p>From 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>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>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 <span>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” (<span>AD<\/span> 81–96).<\/p>\n<p>The 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>\n<p>Likewise, 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>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The 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>\n<p>The 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>\n<p>While 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>\n<p>The 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>\n<p>Revelation 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”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much 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>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This 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>\n<p>Variations 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>\n<p>As 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>\n<p>According 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>\n<p>This 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>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT 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\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>After 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>\n<p>These 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>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. 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>\n<p>In 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>\n<p>Chapters 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>\n<p>A 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>\n<p>Chapter 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>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>Some 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>\n<p>After 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>\n<p>After 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>\n<p>Opinion 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>\n<p>As 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>\n<p>The 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>\n<p>The 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” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 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>\n<p>The 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>\n<p>In 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>\n<p>Since 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>\n<p>The 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>\n<p>Turning 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>\n<p>The 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>\n<p>The 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>\n<p>Chapter 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>\n<p>The 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, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 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>\n<p>These 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>\n<p>To 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>\n<p>Chapter 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>\n<p>In 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>\n<p>Finally, 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>\n<p>This 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>\n<p>Although 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>\n<p>The 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>\n<p>The 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>\n<p>In 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>\n<p>The 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>\n<p>John 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>\n<p>Allusions 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>\n<p>The 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>\n<p>With 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>\n<p><em>See 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":59448,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:3","title_en":"Study Note: Apocalipsa 11:3","content_ro":"<p><strong>11:3<\/strong> During the period of persecution, God will not abandon the world but will send his <em>two witnesses<\/em> to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of <em>burlap<\/em> was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).<\/p>","content_en":"<p><strong>11:3<\/strong> During the period of persecution, God will not abandon the world but will send his <em>two witnesses<\/em> to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of <em>burlap<\/em> was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).<\/p>","summary_ro":"11:3 During the period of persecution, God will not abandon the world but will send his two witnesses to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of burlap was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).","summary_en":"11:3 During the period of persecution, God will not abandon the world but will send his two witnesses to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of burlap was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87074,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:3","title_en":"Study Note: Apocalipsa 11:3","content_ro":"<p><strong>11:3<\/strong> During the period of persecution, God will not abandon the world but will send his <em>two witnesses<\/em> to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of <em>burlap<\/em> was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).<\/p>","content_en":"<p><strong>11:3<\/strong> During the period of persecution, God will not abandon the world but will send his <em>two witnesses<\/em> to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of <em>burlap<\/em> was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).<\/p>","summary_ro":"11:3 During the period of persecution, God will not abandon the world but will send his two witnesses to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of burlap was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).","summary_en":"11:3 During the period of persecution, God will not abandon the world but will send his two witnesses to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of burlap was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114700,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:3","title_en":"Study Note: Apocalipsa 11:3","content_ro":"<p><strong>11:3<\/strong> During the period of persecution, God will not abandon the world but will send his <em>two witnesses<\/em> to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of <em>burlap<\/em> was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).<\/p>","content_en":"<p><strong>11:3<\/strong> During the period of persecution, God will not abandon the world but will send his <em>two witnesses<\/em> to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of <em>burlap<\/em> was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).<\/p>","summary_ro":"11:3 During the period of persecution, God will not abandon the world but will send his two witnesses to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of burlap was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).","summary_en":"11:3 During the period of persecution, God will not abandon the world but will send his two witnesses to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of burlap was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142326,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:3","title_en":"Study Note: Apocalipsa 11:3","content_ro":"<p><strong>11:3<\/strong> During the period of persecution, God will not abandon the world but will send his <em>two witnesses<\/em> to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of <em>burlap<\/em> was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).<\/p>","content_en":"<p><strong>11:3<\/strong> During the period of persecution, God will not abandon the world but will send his <em>two witnesses<\/em> to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of <em>burlap<\/em> was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).<\/p>","summary_ro":"11:3 During the period of persecution, God will not abandon the world but will send his two witnesses to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of burlap was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).","summary_en":"11:3 During the period of persecution, God will not abandon the world but will send his two witnesses to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of burlap was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67943,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Symbolic Numbers","title_en":"Symbolic Numbers","content_ro":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","content_en":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","summary_ro":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","summary_en":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68033,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Judgments","title_en":"The Purpose of the Judgments","content_ro":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","content_en":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","summary_ro":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","summary_en":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95569,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Symbolic Numbers","title_en":"Symbolic Numbers","content_ro":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","content_en":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","summary_ro":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","summary_en":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95659,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Judgments","title_en":"The Purpose of the Judgments","content_ro":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","content_en":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","summary_ro":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","summary_en":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123195,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Symbolic Numbers","title_en":"Symbolic Numbers","content_ro":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","content_en":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","summary_ro":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","summary_en":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123285,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Judgments","title_en":"The Purpose of the Judgments","content_ro":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","content_en":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","summary_ro":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","summary_en":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150821,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Symbolic Numbers","title_en":"Symbolic Numbers","content_ro":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","content_en":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","summary_ro":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","summary_en":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150911,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Judgments","title_en":"The Purpose of the Judgments","content_ro":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","content_en":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","summary_ro":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","summary_en":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":25101,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Menorah*","title_en":"Menorah*","content_ro":"<h3>MENORAH*<\/h3>\n<p>Lamp or lampstand in the tabernacle. It refers to the seven-branched lamp (candelabrum) that was to lighten the tabernacle: these seven lamps gave light in front of the lampstand (Nm 8:2). In Solomon’s temple there were ten such lampstands, five on each side before the inner sanctuary (1 Kgs 7:49). The design of the original lamp was conceived by Bezalel, the son of Uri and the grandson of Hur, of the tribe of Judah, a man filled with the Spirit of God who was an excellent craftsmen (Ex 31:1-4). Bezalel was also responsible for designing the other utensils for the tabernacle.<\/p>\n<p>Exodus 25:31-40 and 37:17-24 provide us with details regarding the lamp and its decorations. Made of a single piece of pure gold and ornamented with almond flowers and knobs in the shape of apples, it consisted of a central shaft branching out into three arms on either side. Each branch was surmounted with a cup narrowed into a lip to hold the wick and the special olive oil.<\/p>\n\n<p>Archaeologists have dug up clay bowls with seven spouts, which date back to the middle Bronze Period. According to Josephus, the central shaft was fixed to a base, and from it extended slender branches placed like prongs of a trident—with the end of each one forged into a lamp. Josephus’s account of the temple lamp tallies well with that of Zechariah in his vision of the restored temple after the exile (Zec 4:2-3). Several facsimiles have come down to us from archaeological finds, as well as the famous sculpture of the menorah with some of the other temple vessels on the Arch of Titus in Rome. The menorah on the panel in Rome differs from Josephus’s description, being a massive object with thick arms carried by five men on either side.<\/p>\n<p>According to Exodus 37:24, the weight of the menorah was one <span class=\"hebrew\" lang=\"he\">kikar<\/span> in pure gold. This equals a Babylonian talent, which is computed to weigh 34 kilograms (or 75 pounds). But from Exodus 25:39 it would appear that this weight included accessories, such as snuffers, trays, etc. (cf. 2 Chr 4:22). There is also another discrepancy regarding the base of the lamp. On the panel of Titus’s Arch the pedestal consists of two tiers and is rectangular, whereas archaeologists have uncovered ancient designs of the lamp that end in a tripod. Scholars are undecided which is the more original, and there are several theories to explain the difference. In Jewish mystical lore the menorah symbolizes the tree of life, the seven planets, and the seven days of creation.<\/p>\n<p>In the NT the lampstand in the book of Revelation is a carryover of the temple tradition, with special reference to Zechariah 4:2, 11. By an association of ideas it refers to the witness of the seven churches, to Christ who is the Light of the World, and to God, who is the source of all light (Rv 1:12-13, 20; 2:1; 11:4).<\/p>","content_en":"<h3>MENORAH*<\/h3>\n<p>Lamp or lampstand in the tabernacle. It refers to the seven-branched lamp (candelabrum) that was to lighten the tabernacle: these seven lamps gave light in front of the lampstand (Nm 8:2). In Solomon’s temple there were ten such lampstands, five on each side before the inner sanctuary (1 Kgs 7:49). The design of the original lamp was conceived by Bezalel, the son of Uri and the grandson of Hur, of the tribe of Judah, a man filled with the Spirit of God who was an excellent craftsmen (Ex 31:1-4). Bezalel was also responsible for designing the other utensils for the tabernacle.<\/p>\n<p>Exodus 25:31-40 and 37:17-24 provide us with details regarding the lamp and its decorations. Made of a single piece of pure gold and ornamented with almond flowers and knobs in the shape of apples, it consisted of a central shaft branching out into three arms on either side. Each branch was surmounted with a cup narrowed into a lip to hold the wick and the special olive oil.<\/p>\n\n<p>Archaeologists have dug up clay bowls with seven spouts, which date back to the middle Bronze Period. According to Josephus, the central shaft was fixed to a base, and from it extended slender branches placed like prongs of a trident—with the end of each one forged into a lamp. Josephus’s account of the temple lamp tallies well with that of Zechariah in his vision of the restored temple after the exile (Zec 4:2-3). Several facsimiles have come down to us from archaeological finds, as well as the famous sculpture of the menorah with some of the other temple vessels on the Arch of Titus in Rome. The menorah on the panel in Rome differs from Josephus’s description, being a massive object with thick arms carried by five men on either side.<\/p>\n<p>According to Exodus 37:24, the weight of the menorah was one <span class=\"hebrew\" lang=\"he\">kikar<\/span> in pure gold. This equals a Babylonian talent, which is computed to weigh 34 kilograms (or 75 pounds). But from Exodus 25:39 it would appear that this weight included accessories, such as snuffers, trays, etc. (cf. 2 Chr 4:22). There is also another discrepancy regarding the base of the lamp. On the panel of Titus’s Arch the pedestal consists of two tiers and is rectangular, whereas archaeologists have uncovered ancient designs of the lamp that end in a tripod. Scholars are undecided which is the more original, and there are several theories to explain the difference. In Jewish mystical lore the menorah symbolizes the tree of life, the seven planets, and the seven days of creation.<\/p>\n<p>In the NT the lampstand in the book of Revelation is a carryover of the temple tradition, with special reference to Zechariah 4:2, 11. By an association of ideas it refers to the witness of the seven churches, to Christ who is the Light of the World, and to God, who is the source of all light (Rv 1:12-13, 20; 2:1; 11:4).<\/p>","summary_ro":"MENORAH* Lamp or lampstand in the tabernacle. It refers to the seven-branched lamp (candelabrum) that was to lighten the tabernacle: these seven lamps gave light in front of the lampstand (Nm 8:2). In Solomon’s temple there were ten such lampstands, five on each side before the inner sanctuary (1 Kgs 7:49). The design of the original lamp was conceived by Bezalel, the son of Uri and the grandson of Hur, of the tribe of Judah, a man filled with the Spirit of God who was an excellent craftsmen ...","summary_en":"MENORAH* Lamp or lampstand in the tabernacle. It refers to the seven-branched lamp (candelabrum) that was to lighten the tabernacle: these seven lamps gave light in front of the lampstand (Nm 8:2). In Solomon’s temple there were ten such lampstands, five on each side before the inner sanctuary (1 Kgs 7:49). The design of the original lamp was conceived by Bezalel, the son of Uri and the grandson of Hur, of the tribe of Judah, a man filled with the Spirit of God who was an excellent craftsmen ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59449,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:4","title_en":"Study Note: Apocalipsa 11:4","content_ro":"<p><strong>11:4<\/strong> <em>two olive trees and . . . two lampstands:<\/em> See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.<\/p>","content_en":"<p><strong>11:4<\/strong> <em>two olive trees and . . . two lampstands:<\/em> See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.<\/p>","summary_ro":"11:4 two olive trees and . . . two lampstands: See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.","summary_en":"11:4 two olive trees and . . . two lampstands: See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87075,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:4","title_en":"Study Note: Apocalipsa 11:4","content_ro":"<p><strong>11:4<\/strong> <em>two olive trees and . . . two lampstands:<\/em> See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.<\/p>","content_en":"<p><strong>11:4<\/strong> <em>two olive trees and . . . two lampstands:<\/em> See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.<\/p>","summary_ro":"11:4 two olive trees and . . . two lampstands: See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.","summary_en":"11:4 two olive trees and . . . two lampstands: See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114701,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:4","title_en":"Study Note: Apocalipsa 11:4","content_ro":"<p><strong>11:4<\/strong> <em>two olive trees and . . . two lampstands:<\/em> See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.<\/p>","content_en":"<p><strong>11:4<\/strong> <em>two olive trees and . . . two lampstands:<\/em> See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.<\/p>","summary_ro":"11:4 two olive trees and . . . two lampstands: See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.","summary_en":"11:4 two olive trees and . . . two lampstands: See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142327,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:4","title_en":"Study Note: Apocalipsa 11:4","content_ro":"<p><strong>11:4<\/strong> <em>two olive trees and . . . two lampstands:<\/em> See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.<\/p>","content_en":"<p><strong>11:4<\/strong> <em>two olive trees and . . . two lampstands:<\/em> See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.<\/p>","summary_ro":"11:4 two olive trees and . . . two lampstands: See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.","summary_en":"11:4 two olive trees and . . . two lampstands: See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":59450,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:5","title_en":"Study Note: Apocalipsa 11:5","content_ro":"<p><strong>11:5<\/strong> In one of the psalms, God is portrayed with <em>fire<\/em> coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.<\/p>","content_en":"<p><strong>11:5<\/strong> In one of the psalms, God is portrayed with <em>fire<\/em> coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.<\/p>","summary_ro":"11:5 In one of the psalms, God is portrayed with fire coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.","summary_en":"11:5 In one of the psalms, God is portrayed with fire coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87076,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:5","title_en":"Study Note: Apocalipsa 11:5","content_ro":"<p><strong>11:5<\/strong> In one of the psalms, God is portrayed with <em>fire<\/em> coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.<\/p>","content_en":"<p><strong>11:5<\/strong> In one of the psalms, God is portrayed with <em>fire<\/em> coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.<\/p>","summary_ro":"11:5 In one of the psalms, God is portrayed with fire coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.","summary_en":"11:5 In one of the psalms, God is portrayed with fire coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114702,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:5","title_en":"Study Note: Apocalipsa 11:5","content_ro":"<p><strong>11:5<\/strong> In one of the psalms, God is portrayed with <em>fire<\/em> coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.<\/p>","content_en":"<p><strong>11:5<\/strong> In one of the psalms, God is portrayed with <em>fire<\/em> coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.<\/p>","summary_ro":"11:5 In one of the psalms, God is portrayed with fire coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.","summary_en":"11:5 In one of the psalms, God is portrayed with fire coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142328,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:5","title_en":"Study Note: Apocalipsa 11:5","content_ro":"<p><strong>11:5<\/strong> In one of the psalms, God is portrayed with <em>fire<\/em> coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.<\/p>","content_en":"<p><strong>11:5<\/strong> In one of the psalms, God is portrayed with <em>fire<\/em> coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.<\/p>","summary_ro":"11:5 In one of the psalms, God is portrayed with fire coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.","summary_en":"11:5 In one of the psalms, God is portrayed with fire coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":59451,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:6","title_en":"Study Note: Apocalipsa 11:6","content_ro":"<p><strong>11:6<\/strong> These two witnesses were given <em>power<\/em> to stop the <em>rain<\/em> and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).<\/p>","content_en":"<p><strong>11:6<\/strong> These two witnesses were given <em>power<\/em> to stop the <em>rain<\/em> and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).<\/p>","summary_ro":"11:6 These two witnesses were given power to stop the rain and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).","summary_en":"11:6 These two witnesses were given power to stop the rain and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87077,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:6","title_en":"Study Note: Apocalipsa 11:6","content_ro":"<p><strong>11:6<\/strong> These two witnesses were given <em>power<\/em> to stop the <em>rain<\/em> and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).<\/p>","content_en":"<p><strong>11:6<\/strong> These two witnesses were given <em>power<\/em> to stop the <em>rain<\/em> and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).<\/p>","summary_ro":"11:6 These two witnesses were given power to stop the rain and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).","summary_en":"11:6 These two witnesses were given power to stop the rain and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114703,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:6","title_en":"Study Note: Apocalipsa 11:6","content_ro":"<p><strong>11:6<\/strong> These two witnesses were given <em>power<\/em> to stop the <em>rain<\/em> and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).<\/p>","content_en":"<p><strong>11:6<\/strong> These two witnesses were given <em>power<\/em> to stop the <em>rain<\/em> and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).<\/p>","summary_ro":"11:6 These two witnesses were given power to stop the rain and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).","summary_en":"11:6 These two witnesses were given power to stop the rain and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142329,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:6","title_en":"Study Note: Apocalipsa 11:6","content_ro":"<p><strong>11:6<\/strong> These two witnesses were given <em>power<\/em> to stop the <em>rain<\/em> and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).<\/p>","content_en":"<p><strong>11:6<\/strong> These two witnesses were given <em>power<\/em> to stop the <em>rain<\/em> and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).<\/p>","summary_ro":"11:6 These two witnesses were given power to stop the rain and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).","summary_en":"11:6 These two witnesses were given power to stop the rain and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":5571,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bottomless Pit","title_en":"Bottomless Pit","content_ro":"<h3>BOTTOMLESS PIT<\/h3>\n<p>Phrase used in the Bible to denote the abode of the dead and of demonic forces. The Hebrew word (literally “the deep”) is translated “abyss” in many versions of the Bible. In the ancient world, the concept referred to anything so deep as to be unfathomable—for example, wells or fountains. It is used in that way in the OT to describe the primeval sea (Gn 1:2) or the ocean depths (Pss 33:7; 77:16). In Near Eastern cultures, the term was used to signify the inverse of the great vault of heaven; hence, it came to be used metaphorically for the grave, synonymous with Sheol (Ps 71:20). In intertestamental times, it came to be used for the abode of evil spirits (Jubilees 5:6; 1 Enoch 10:4, 11).<\/p>\n<p>In the NT, the term is used in both of these metaphorical ways. The demons pleaded not to be flung into “the abyss” (Lk 8:31), which many connect with later references to a “prison” (2 Pt 2:4; Jude 1:6). The exact meaning of such a prison is difficult to define; recent studies of passages like the above and of 1 Peter 3:19 and 4:6 suggest that the abyss is probably not meant to be synonymous with hades. More likely, it refers to a place where evil spirits are confined. Romans 10:7, on the other hand, uses the term for the grave, contrasting descent into it with ascension into heaven. Paul there freely adapted Deuteronomy 30:12-13.<\/p>\n<p>The major use of the term comes in the book of Revelation. There the “bottomless pit” is the abode of scorpion-like locusts (Rv 9:1-11); of the prince of the underworld, named “Abaddon” or “Destruction” (9:11); and of the “Beast,” or Antichrist (11:7; 17:8). It is also the place where Satan is confined for 1,000 years (20:1, 3).<\/p>\n<p>Several characteristics should be noted in a study of the “bottomless pit” concept in Revelation. First, it is under the absolute control of God. The angel “was given the key of the shaft of the bottomless pit” to unlock it (9:1, <span>rsv<\/span>); the Beast “is to ascend from the bottomless pit and go to perdition” (17:8, <span>rsv<\/span>). Satan is seized, bound, thrown, and locked in it (20:2-3). Second, from the beginning it is meant for eternal destruction. After it was opened, “from the shaft rose smoke like the smoke of a great furnace” (9:2, <span>rsv<\/span>). Although the bottomless pit is not the place of torment (i.e., “the lake of fire” in 20:10-15), it will be replaced by eternal punishment after the End (cf. 17:8). Finally, it is the reverse image of heaven, and from it wickedness gushes forth. This is in keeping with the metaphor and the picture throughout Revelation in which the dragon (12:9) and the Beast attempt to duplicate the power and glory reserved for God alone. Just as heaven is the source of all that is worthwhile, the bottomless pit is the source of all that is evil. <em>See<\/em> Revelation, Book of.<\/p>","content_en":"<h3>BOTTOMLESS PIT<\/h3>\n<p>Phrase used in the Bible to denote the abode of the dead and of demonic forces. The Hebrew word (literally “the deep”) is translated “abyss” in many versions of the Bible. In the ancient world, the concept referred to anything so deep as to be unfathomable—for example, wells or fountains. It is used in that way in the OT to describe the primeval sea (Gn 1:2) or the ocean depths (Pss 33:7; 77:16). In Near Eastern cultures, the term was used to signify the inverse of the great vault of heaven; hence, it came to be used metaphorically for the grave, synonymous with Sheol (Ps 71:20). In intertestamental times, it came to be used for the abode of evil spirits (Jubilees 5:6; 1 Enoch 10:4, 11).<\/p>\n<p>In the NT, the term is used in both of these metaphorical ways. The demons pleaded not to be flung into “the abyss” (Lk 8:31), which many connect with later references to a “prison” (2 Pt 2:4; Jude 1:6). The exact meaning of such a prison is difficult to define; recent studies of passages like the above and of 1 Peter 3:19 and 4:6 suggest that the abyss is probably not meant to be synonymous with hades. More likely, it refers to a place where evil spirits are confined. Romans 10:7, on the other hand, uses the term for the grave, contrasting descent into it with ascension into heaven. Paul there freely adapted Deuteronomy 30:12-13.<\/p>\n<p>The major use of the term comes in the book of Revelation. There the “bottomless pit” is the abode of scorpion-like locusts (Rv 9:1-11); of the prince of the underworld, named “Abaddon” or “Destruction” (9:11); and of the “Beast,” or Antichrist (11:7; 17:8). It is also the place where Satan is confined for 1,000 years (20:1, 3).<\/p>\n<p>Several characteristics should be noted in a study of the “bottomless pit” concept in Revelation. First, it is under the absolute control of God. The angel “was given the key of the shaft of the bottomless pit” to unlock it (9:1, <span>rsv<\/span>); the Beast “is to ascend from the bottomless pit and go to perdition” (17:8, <span>rsv<\/span>). Satan is seized, bound, thrown, and locked in it (20:2-3). Second, from the beginning it is meant for eternal destruction. After it was opened, “from the shaft rose smoke like the smoke of a great furnace” (9:2, <span>rsv<\/span>). Although the bottomless pit is not the place of torment (i.e., “the lake of fire” in 20:10-15), it will be replaced by eternal punishment after the End (cf. 17:8). Finally, it is the reverse image of heaven, and from it wickedness gushes forth. This is in keeping with the metaphor and the picture throughout Revelation in which the dragon (12:9) and the Beast attempt to duplicate the power and glory reserved for God alone. Just as heaven is the source of all that is worthwhile, the bottomless pit is the source of all that is evil. <em>See<\/em> Revelation, Book of.<\/p>","summary_ro":"BOTTOMLESS PIT Phrase used in the Bible to denote the abode of the dead and of demonic forces. The Hebrew word (literally “the deep”) is translated “abyss” in many versions of the Bible. In the ancient world, the concept referred to anything so deep as to be unfathomable—for example, wells or fountains. It is used in that way in the OT to describe the primeval sea (Gn 1:2) or the ocean depths (Pss 33:7; 77:16). In Near Eastern cultures, the term was used to signify the inverse of the great va...","summary_en":"BOTTOMLESS PIT Phrase used in the Bible to denote the abode of the dead and of demonic forces. The Hebrew word (literally “the deep”) is translated “abyss” in many versions of the Bible. In the ancient world, the concept referred to anything so deep as to be unfathomable—for example, wells or fountains. It is used in that way in the OT to describe the primeval sea (Gn 1:2) or the ocean depths (Pss 33:7; 77:16). In Near Eastern cultures, the term was used to signify the inverse of the great va...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8988,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Place of the Dead","title_en":"Place of the Dead","content_ro":"<h3>DEAD, Place of the<\/h3>\n<p>Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains meager information about the dead. At death, according to some OT passages, one descends to Sheol (often translated as “grave,” “hell,” “pit,” or simply “the dead”), which at times means merely that one is laid in a grave (Nm 16:30, 33), but more often indicates an underworld. The abode of the dead is pictured as a place beneath the earth to which one “goes down” (Gn 42:38; Prv 15:24; Ez 26:20) and as a place of gloomy darkness (Jb 10:21-22), silence (Pss 94:17; 115:17), and forgetfulness (Ps 88:12). God is not remembered there and his praises are never sung (Pss 6:5; 30:9; 115:17). Even God himself, it was believed, does not remember those who are there (Ps 88:5, 11; Is 38:18). The dead were seen as permanently cut off from contact with the Lord and from participating in his activity in history. Even though the border between life and death was considered fluid (as shown by a resurrection in 2 Kgs 4:32-37 and by Samuel’s ghost in 1 Sm 28:7-25), communication with the dead was forbidden to the Jews (Dt 18:11). (Worshiping the dead was a common practice in the nations surrounding Israel.)<\/p>\n<p>Although one’s fate in the underworld could not properly be called life, it was a kind of existence, perhaps even in the company of one’s countrymen and ancestors (Gn 25:8; Ez 32:17-30). The realm of the dead was not beyond the reach of God’s power (Ps 139:8; Am 9:2; Jon 2:2). Although Sheol was pictured as a hungry monster wolfing down the living (Prv 27:20; 30:16), God’s power could save one from its grasp (Pss 49:15; 86:13). By the end of the OT period, there was even hope that one would finally be delivered from Sheol (Jb 14:13-22; 19:25-27; Pss 49:15; 73:23-28), although only Daniel expressed that hope clearly (Dn 12:1-2). So although the ancient Hebrews never looked forward to death in the same way that the apostle Paul could in the NT (2 Cor 5:1-8; Phil 1:21-23), nevertheless they did come to understand that death was not a hopeless state.<\/p>\n<p class=\"h2\" id=\"IntheIntertestamentalWritings\">In the Intertestamental Writings<\/p>\n<p>Between the exile and the beginning of the NT period (586 <span>BC<\/span>–<span>AD<\/span> 30, overlapping with the end of the OT), contact with the religions of Persia and Greece stimulated the Jews to clarify their ideas about life after death. When the OT was translated into Greek, the Greek name for the underworld, “hades,” was used to translate the Hebrew “Sheol.” In the NT, hades was carried over to become the common name for the abode of the dead.<\/p>\n<p>Along with new names came new ideas. Many different notions circulated about the place of the dead. A common one appears in the pseudepigraphal 1 Enoch 22, where the dead are said to be kept in hollow places in a great mountain waiting for the final judgment. One relatively pleasant section was reserved for the righteous and one full of torments for the wicked. Other writers continued the OT concept of hades or Sheol as a place of separation from God and from happiness (Ecclus 14:12, 16; 17:27-28).<\/p>\n<p>During that period, the Jews also began to use a new term, “Gehenna” (Hebrew “Hinnom”), the name of a valley south of Jerusalem. The valley was noted in the OT period for the abomination of child sacrifices (2 Kgs 16:3; 21:6; 23:10) and in the NT period for its smoldering garbage. Gehenna became a designation for the final place of the wicked dead, a place of fiery torment (1 Enoch 90:20-27; 2 Esd 7:70). Over against that place of punishment stood “paradise” (a Persian name for a pleasure garden), a place where the righteous would enjoy blessedness.<\/p>\n<p>All those concepts—hades, Gehenna, paradise—were molded by NT writers into forms most appropriate to the revelation of Christ.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Although the NT uses a variety of terms for the abode of the dead, it contains surprisingly few references to it—about 35 verses in all. Those passages are concentrated in the Gospels and the book of Revelation. The apostle Paul said a lot about heaven, but only Jesus and John said much about hell.<\/p>\n<p>The word “hades” is attributed to Jesus only once, in the parable of the rich man and Lazarus (Lk 16:23). In that parable hades is a place of torment where the wicked go at death. The torment is described as a “flame” that afflicts a person physically despite bodily death. All comfort is refused to those in agony.<\/p>\n<p>Although the wicked go to hades as soon as they die, their ultimate destination is Gehenna, a place of fire and worms, both indicating corruption (Mt 5:22, 29-30; 18:9; Mk 9:48, quoting from Is 66:24). Jesus also referred to Gehenna as “the outer darkness” where there will be “weeping and gnashing of teeth” (Mt 8:12; 22:13; 25:30). Evidently, after the final judgment, the wicked are sent there at the command of Christ (Jn 5:22, 27; Acts 10:42; 17:31; 2 Tm 4:1). That place of torment picks up the negative side of the OT concept of Sheol as a place of separation from God.<\/p>\n<p>As a preacher of repentance, Jesus stressed the danger of Gehenna. He had much less to say about the place of the righteous when they die. Ultimately, though, the righteous would enter into “the kingdom,” instead of Gehenna, after the last judgment (Mt 25:34). Jesus twice indicated that the righteous enter a blessed state immediately at death. Luke 16:22 refers to the dead Lazarus as being in “Abraham’s bosom,” a place of comfort and peace. Luke 23:43 calls the same place paradise in a promise that the dying thief would join Jesus there at death. Paul’s wording about paradise seems to align it with heaven (2 Cor 12:2-3), and John associates paradise with the new heaven and new earth (Rv 2:7; 21:1-2; 22:1-2).<\/p>\n<p>Paul and other writers of the NT epistles had little to say about the abode of the wicked dead. Paul spoke only in passing of “the abyss”—his term for the pit of Sheol (Rom 10:7). His reference to Christ’s descent to the “lower parts of the earth” (Eph 4:9) is probably only his way of saying that Christ, having died, went to the place of the dead. (“The lowest earth” was a term used by Jewish rabbis for Sheol\/hades\/Gehenna.) Peter spoke of Christ’s going in “spirit” after his death to some “prison” where he “preached to the spirits” (1 Pt 3:18-20). Interpretations of that passage differ. Some think that Christ entered hades and preached to the fallen angels of Noah’s day (“sons of God,” Gn 6:1-4), not that he preached to imprisoned human spirits. In 2 Peter 2:4 the prison for spirits (usually translated “hell”) comes from “Tartarus,” another Greek name for the underworld.<\/p>\n<p>Paul had much to say about the abode of the righteous dead. In his earliest letters he never mentioned their location, only that they would be resurrected (1 Cor 15; 1 Thes 4:13-17). After facing almost certain death himself (2 Cor 1:8-11), he began to discuss where the dead “went.” To die means to be with Christ, Paul said, and thus is better than life (Phil 1:23). To be “away from the body” is to be “at home with the Lord” (2 Cor 5:8). Paul probably meant that the righteous dead went directly to paradise to be with Jesus (cf. 2 Cor 12:2-4, where Paul called paradise “the third heaven”). Death has absolutely no power to separate Christians from Christ (Rom 8:38-39). Instead, it brings them into the presence of God.<\/p>\n<p>The book of Revelation contains much about the abode of the dead, especially the wicked dead. It uses two names for that place: “the abyss,” the home or prison of all evil spirits; and “hades,” the name for the place of the human dead. From the abyss (or bottomless pit) come the demonic forms that torment humanity (Rv 9:1-11) and the satanic “beast,” who kills the two witnesses and carries the “great prostitute” on its back (11:7; 17). There Satan himself will be imprisoned (20:2-3). Jesus described it as a place prepared for the devil and his angels (cf. Mt 25:41). The good news for Christians is that the abyss, or hades, is not an autonomous realm. The book of Revelation begins with Jesus’ announcement that he has the keys to hades (Rv 1:18), and in the end he will force it to give up its dead (20:13). Until then, the key to the abyss is not in the hand of Satan, but hangs on a heavenly key ring to be distributed only to the messengers of God (9:1; 20:1). In the end, hades, death, and the wicked will be cast into the lake of fire (Gehenna), where they will suffer eternal torment (19:20; 20:10, 14-15; 21:8).<\/p>\n<p>John, the writer of the Revelation, agreed with Paul that the righteous will not share the fate of the wicked at death. Instead of going to hades, they go to heaven. The martyrs appear under the altar, calling to God to avenge them (Rv 6:9-11). In another image innumerable Christians appear before the throne of God, praising him (7:9-17). Those believers, shepherded by Christ himself, suffer no hunger, thirst, discomfort, or sorrow.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>In summary, the place of the dead began in the OT as an undifferentiated, hazy idea of a place of separation from life and God. Later writers came to see that instead of one place for all (Sheol), there must be two. According to Christian teaching, the wicked enter the underworld, hades, a place of torment, where they suffer until the time of judgment; ultimately they will be cast into Gehenna, the lake of fire. Christ—not the devil—is in control of hades, as he is of the rest of creation. The righteous do not go to hades, but go directly to paradise (“Abraham’s bosom” or heaven). There they are with Christ; faith has become sight, suffering has become blessedness, and prayer has become praise. Christians believe that death, although fearful as the “last enemy,” has no torment for them. It has no power to separate them from their Lord. Rather, it brings them face-to-face with the One they love.<\/p>\n<p>This meeting may occur as soon as one dies or as soon as one is resurrected—the intervening time is of no consequence, because it is nothing more than just a time of sleep. In other words, the very next experience after death for the believer will be that of meeting Christ.<\/p>\n<p>Both Old and New Testaments speak of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus himself spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:14). At least in some of these references it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in the OT passage Daniel 12:2, it is said that death is a sleep, until the dead rise up—some to everlasting life and some to shame and everlasting contempt.<\/p>\n<p><em>See also<\/em> Gehenna; Hades; Heaven; Hell; Intermediate State; Paradise; Sheol.<\/p>","content_en":"<h3>DEAD, Place of the<\/h3>\n<p>Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains meager information about the dead. At death, according to some OT passages, one descends to Sheol (often translated as “grave,” “hell,” “pit,” or simply “the dead”), which at times means merely that one is laid in a grave (Nm 16:30, 33), but more often indicates an underworld. The abode of the dead is pictured as a place beneath the earth to which one “goes down” (Gn 42:38; Prv 15:24; Ez 26:20) and as a place of gloomy darkness (Jb 10:21-22), silence (Pss 94:17; 115:17), and forgetfulness (Ps 88:12). God is not remembered there and his praises are never sung (Pss 6:5; 30:9; 115:17). Even God himself, it was believed, does not remember those who are there (Ps 88:5, 11; Is 38:18). The dead were seen as permanently cut off from contact with the Lord and from participating in his activity in history. Even though the border between life and death was considered fluid (as shown by a resurrection in 2 Kgs 4:32-37 and by Samuel’s ghost in 1 Sm 28:7-25), communication with the dead was forbidden to the Jews (Dt 18:11). (Worshiping the dead was a common practice in the nations surrounding Israel.)<\/p>\n<p>Although one’s fate in the underworld could not properly be called life, it was a kind of existence, perhaps even in the company of one’s countrymen and ancestors (Gn 25:8; Ez 32:17-30). The realm of the dead was not beyond the reach of God’s power (Ps 139:8; Am 9:2; Jon 2:2). Although Sheol was pictured as a hungry monster wolfing down the living (Prv 27:20; 30:16), God’s power could save one from its grasp (Pss 49:15; 86:13). By the end of the OT period, there was even hope that one would finally be delivered from Sheol (Jb 14:13-22; 19:25-27; Pss 49:15; 73:23-28), although only Daniel expressed that hope clearly (Dn 12:1-2). So although the ancient Hebrews never looked forward to death in the same way that the apostle Paul could in the NT (2 Cor 5:1-8; Phil 1:21-23), nevertheless they did come to understand that death was not a hopeless state.<\/p>\n<p class=\"h2\" id=\"IntheIntertestamentalWritings\">In the Intertestamental Writings<\/p>\n<p>Between the exile and the beginning of the NT period (586 <span>BC<\/span>–<span>AD<\/span> 30, overlapping with the end of the OT), contact with the religions of Persia and Greece stimulated the Jews to clarify their ideas about life after death. When the OT was translated into Greek, the Greek name for the underworld, “hades,” was used to translate the Hebrew “Sheol.” In the NT, hades was carried over to become the common name for the abode of the dead.<\/p>\n<p>Along with new names came new ideas. Many different notions circulated about the place of the dead. A common one appears in the pseudepigraphal 1 Enoch 22, where the dead are said to be kept in hollow places in a great mountain waiting for the final judgment. One relatively pleasant section was reserved for the righteous and one full of torments for the wicked. Other writers continued the OT concept of hades or Sheol as a place of separation from God and from happiness (Ecclus 14:12, 16; 17:27-28).<\/p>\n<p>During that period, the Jews also began to use a new term, “Gehenna” (Hebrew “Hinnom”), the name of a valley south of Jerusalem. The valley was noted in the OT period for the abomination of child sacrifices (2 Kgs 16:3; 21:6; 23:10) and in the NT period for its smoldering garbage. Gehenna became a designation for the final place of the wicked dead, a place of fiery torment (1 Enoch 90:20-27; 2 Esd 7:70). Over against that place of punishment stood “paradise” (a Persian name for a pleasure garden), a place where the righteous would enjoy blessedness.<\/p>\n<p>All those concepts—hades, Gehenna, paradise—were molded by NT writers into forms most appropriate to the revelation of Christ.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Although the NT uses a variety of terms for the abode of the dead, it contains surprisingly few references to it—about 35 verses in all. Those passages are concentrated in the Gospels and the book of Revelation. The apostle Paul said a lot about heaven, but only Jesus and John said much about hell.<\/p>\n<p>The word “hades” is attributed to Jesus only once, in the parable of the rich man and Lazarus (Lk 16:23). In that parable hades is a place of torment where the wicked go at death. The torment is described as a “flame” that afflicts a person physically despite bodily death. All comfort is refused to those in agony.<\/p>\n<p>Although the wicked go to hades as soon as they die, their ultimate destination is Gehenna, a place of fire and worms, both indicating corruption (Mt 5:22, 29-30; 18:9; Mk 9:48, quoting from Is 66:24). Jesus also referred to Gehenna as “the outer darkness” where there will be “weeping and gnashing of teeth” (Mt 8:12; 22:13; 25:30). Evidently, after the final judgment, the wicked are sent there at the command of Christ (Jn 5:22, 27; Acts 10:42; 17:31; 2 Tm 4:1). That place of torment picks up the negative side of the OT concept of Sheol as a place of separation from God.<\/p>\n<p>As a preacher of repentance, Jesus stressed the danger of Gehenna. He had much less to say about the place of the righteous when they die. Ultimately, though, the righteous would enter into “the kingdom,” instead of Gehenna, after the last judgment (Mt 25:34). Jesus twice indicated that the righteous enter a blessed state immediately at death. Luke 16:22 refers to the dead Lazarus as being in “Abraham’s bosom,” a place of comfort and peace. Luke 23:43 calls the same place paradise in a promise that the dying thief would join Jesus there at death. Paul’s wording about paradise seems to align it with heaven (2 Cor 12:2-3), and John associates paradise with the new heaven and new earth (Rv 2:7; 21:1-2; 22:1-2).<\/p>\n<p>Paul and other writers of the NT epistles had little to say about the abode of the wicked dead. Paul spoke only in passing of “the abyss”—his term for the pit of Sheol (Rom 10:7). His reference to Christ’s descent to the “lower parts of the earth” (Eph 4:9) is probably only his way of saying that Christ, having died, went to the place of the dead. (“The lowest earth” was a term used by Jewish rabbis for Sheol\/hades\/Gehenna.) Peter spoke of Christ’s going in “spirit” after his death to some “prison” where he “preached to the spirits” (1 Pt 3:18-20). Interpretations of that passage differ. Some think that Christ entered hades and preached to the fallen angels of Noah’s day (“sons of God,” Gn 6:1-4), not that he preached to imprisoned human spirits. In 2 Peter 2:4 the prison for spirits (usually translated “hell”) comes from “Tartarus,” another Greek name for the underworld.<\/p>\n<p>Paul had much to say about the abode of the righteous dead. In his earliest letters he never mentioned their location, only that they would be resurrected (1 Cor 15; 1 Thes 4:13-17). After facing almost certain death himself (2 Cor 1:8-11), he began to discuss where the dead “went.” To die means to be with Christ, Paul said, and thus is better than life (Phil 1:23). To be “away from the body” is to be “at home with the Lord” (2 Cor 5:8). Paul probably meant that the righteous dead went directly to paradise to be with Jesus (cf. 2 Cor 12:2-4, where Paul called paradise “the third heaven”). Death has absolutely no power to separate Christians from Christ (Rom 8:38-39). Instead, it brings them into the presence of God.<\/p>\n<p>The book of Revelation contains much about the abode of the dead, especially the wicked dead. It uses two names for that place: “the abyss,” the home or prison of all evil spirits; and “hades,” the name for the place of the human dead. From the abyss (or bottomless pit) come the demonic forms that torment humanity (Rv 9:1-11) and the satanic “beast,” who kills the two witnesses and carries the “great prostitute” on its back (11:7; 17). There Satan himself will be imprisoned (20:2-3). Jesus described it as a place prepared for the devil and his angels (cf. Mt 25:41). The good news for Christians is that the abyss, or hades, is not an autonomous realm. The book of Revelation begins with Jesus’ announcement that he has the keys to hades (Rv 1:18), and in the end he will force it to give up its dead (20:13). Until then, the key to the abyss is not in the hand of Satan, but hangs on a heavenly key ring to be distributed only to the messengers of God (9:1; 20:1). In the end, hades, death, and the wicked will be cast into the lake of fire (Gehenna), where they will suffer eternal torment (19:20; 20:10, 14-15; 21:8).<\/p>\n<p>John, the writer of the Revelation, agreed with Paul that the righteous will not share the fate of the wicked at death. Instead of going to hades, they go to heaven. The martyrs appear under the altar, calling to God to avenge them (Rv 6:9-11). In another image innumerable Christians appear before the throne of God, praising him (7:9-17). Those believers, shepherded by Christ himself, suffer no hunger, thirst, discomfort, or sorrow.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>In summary, the place of the dead began in the OT as an undifferentiated, hazy idea of a place of separation from life and God. Later writers came to see that instead of one place for all (Sheol), there must be two. According to Christian teaching, the wicked enter the underworld, hades, a place of torment, where they suffer until the time of judgment; ultimately they will be cast into Gehenna, the lake of fire. Christ—not the devil—is in control of hades, as he is of the rest of creation. The righteous do not go to hades, but go directly to paradise (“Abraham’s bosom” or heaven). There they are with Christ; faith has become sight, suffering has become blessedness, and prayer has become praise. Christians believe that death, although fearful as the “last enemy,” has no torment for them. It has no power to separate them from their Lord. Rather, it brings them face-to-face with the One they love.<\/p>\n<p>This meeting may occur as soon as one dies or as soon as one is resurrected—the intervening time is of no consequence, because it is nothing more than just a time of sleep. In other words, the very next experience after death for the believer will be that of meeting Christ.<\/p>\n<p>Both Old and New Testaments speak of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus himself spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:14). At least in some of these references it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in the OT passage Daniel 12:2, it is said that death is a sleep, until the dead rise up—some to everlasting life and some to shame and everlasting contempt.<\/p>\n<p><em>See also<\/em> Gehenna; Hades; Heaven; Hell; Intermediate State; Paradise; Sheol.<\/p>","summary_ro":"DEAD, Place of the Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT. In the Old Testament The OT contains meager information about the dead. At death, according to some OT passages, ...","summary_en":"DEAD, Place of the Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT. In the Old Testament The OT contains meager information about the dead. At death, according to some OT passages, ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59452,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:7","title_en":"Study Note: Apocalipsa 11:7","content_ro":"<p><strong>11:7-8<\/strong> When the witnesses finish <em>their testimony<\/em><em>,<\/em> the scene changes dramatically. <em>The beast<\/em> (cp. 13:1) is introduced for the first time; it is associated with <em>the bottomless pit<\/em>. Like all enemies of God, the beast engages in <em>war<\/em> against God’s witnesses, and he kills them.<\/p>","content_en":"<p><strong>11:7-8<\/strong> When the witnesses finish <em>their testimony<\/em><em>,<\/em> the scene changes dramatically. <em>The beast<\/em> (cp. 13:1) is introduced for the first time; it is associated with <em>the bottomless pit<\/em>. Like all enemies of God, the beast engages in <em>war<\/em> against God’s witnesses, and he kills them.<\/p>","summary_ro":"11:7-8 When the witnesses finish their testimony, the scene changes dramatically. The beast (cp. 13:1) is introduced for the first time; it is associated with the bottomless pit. Like all enemies of God, the beast engages in war against God’s witnesses, and he kills them.","summary_en":"11:7-8 When the witnesses finish their testimony, the scene changes dramatically. The beast (cp. 13:1) is introduced for the first time; it is associated with the bottomless pit. Like all enemies of God, the beast engages in war against God’s witnesses, and he kills them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87078,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:7","title_en":"Study Note: Apocalipsa 11:7","content_ro":"<p><strong>11:7-8<\/strong> When the witnesses finish <em>their testimony<\/em><em>,<\/em> the scene changes dramatically. <em>The beast<\/em> (cp. 13:1) is introduced for the first time; it is associated with <em>the bottomless pit<\/em>. Like all enemies of God, the beast engages in <em>war<\/em> against God’s witnesses, and he kills them.<\/p>","content_en":"<p><strong>11:7-8<\/strong> When the witnesses finish <em>their testimony<\/em><em>,<\/em> the scene changes dramatically. <em>The beast<\/em> (cp. 13:1) is introduced for the first time; it is associated with <em>the bottomless pit<\/em>. Like all enemies of God, the beast engages in <em>war<\/em> against God’s witnesses, and he kills them.<\/p>","summary_ro":"11:7-8 When the witnesses finish their testimony, the scene changes dramatically. The beast (cp. 13:1) is introduced for the first time; it is associated with the bottomless pit. Like all enemies of God, the beast engages in war against God’s witnesses, and he kills them.","summary_en":"11:7-8 When the witnesses finish their testimony, the scene changes dramatically. The beast (cp. 13:1) is introduced for the first time; it is associated with the bottomless pit. Like all enemies of God, the beast engages in war against God’s witnesses, and he kills them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114704,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:7","title_en":"Study Note: Apocalipsa 11:7","content_ro":"<p><strong>11:7-8<\/strong> When the witnesses finish <em>their testimony<\/em><em>,<\/em> the scene changes dramatically. <em>The beast<\/em> (cp. 13:1) is introduced for the first time; it is associated with <em>the bottomless pit<\/em>. Like all enemies of God, the beast engages in <em>war<\/em> against God’s witnesses, and he kills them.<\/p>","content_en":"<p><strong>11:7-8<\/strong> When the witnesses finish <em>their testimony<\/em><em>,<\/em> the scene changes dramatically. <em>The beast<\/em> (cp. 13:1) is introduced for the first time; it is associated with <em>the bottomless pit<\/em>. Like all enemies of God, the beast engages in <em>war<\/em> against God’s witnesses, and he kills them.<\/p>","summary_ro":"11:7-8 When the witnesses finish their testimony, the scene changes dramatically. The beast (cp. 13:1) is introduced for the first time; it is associated with the bottomless pit. Like all enemies of God, the beast engages in war against God’s witnesses, and he kills them.","summary_en":"11:7-8 When the witnesses finish their testimony, the scene changes dramatically. The beast (cp. 13:1) is introduced for the first time; it is associated with the bottomless pit. Like all enemies of God, the beast engages in war against God’s witnesses, and he kills them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142330,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:7","title_en":"Study Note: Apocalipsa 11:7","content_ro":"<p><strong>11:7-8<\/strong> When the witnesses finish <em>their testimony<\/em><em>,<\/em> the scene changes dramatically. <em>The beast<\/em> (cp. 13:1) is introduced for the first time; it is associated with <em>the bottomless pit<\/em>. Like all enemies of God, the beast engages in <em>war<\/em> against God’s witnesses, and he kills them.<\/p>","content_en":"<p><strong>11:7-8<\/strong> When the witnesses finish <em>their testimony<\/em><em>,<\/em> the scene changes dramatically. <em>The beast<\/em> (cp. 13:1) is introduced for the first time; it is associated with <em>the bottomless pit<\/em>. Like all enemies of God, the beast engages in <em>war<\/em> against God’s witnesses, and he kills them.<\/p>","summary_ro":"11:7-8 When the witnesses finish their testimony, the scene changes dramatically. The beast (cp. 13:1) is introduced for the first time; it is associated with the bottomless pit. Like all enemies of God, the beast engages in war against God’s witnesses, and he kills them.","summary_en":"11:7-8 When the witnesses finish their testimony, the scene changes dramatically. The beast (cp. 13:1) is introduced for the first time; it is associated with the bottomless pit. Like all enemies of God, the beast engages in war against God’s witnesses, and he kills them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":32992,"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>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>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 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>\n<p>From 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>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>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 <span>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” (<span>AD<\/span> 81–96).<\/p>\n<p>The 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>\n<p>Likewise, 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>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The 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>\n<p>The 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>\n<p>While 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>\n<p>The 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>\n<p>Revelation 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”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much 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>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This 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>\n<p>Variations 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>\n<p>As 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>\n<p>According 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>\n<p>This 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>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT 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\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>After 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>\n<p>These 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>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. 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>\n<p>In 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>\n<p>Chapters 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>\n<p>A 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>\n<p>Chapter 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>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>Some 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>\n<p>After 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>\n<p>After 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>\n<p>Opinion 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>\n<p>As 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>\n<p>The 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>\n<p>The 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” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 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>\n<p>The 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>\n<p>In 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>\n<p>Since 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>\n<p>The 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>\n<p>Turning 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>\n<p>The 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>\n<p>The 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>\n<p>Chapter 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>\n<p>The 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, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 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>\n<p>These 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>\n<p>To 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>\n<p>Chapter 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>\n<p>In 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>\n<p>Finally, 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>\n<p>This 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>\n<p>Although 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>\n<p>The 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>\n<p>The 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>\n<p>In 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>\n<p>The 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>\n<p>John 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>\n<p>Allusions 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>\n<p>The 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>\n<p>With 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>\n<p><em>See also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>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 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>\n<p>From 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>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>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 <span>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” (<span>AD<\/span> 81–96).<\/p>\n<p>The 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>\n<p>Likewise, 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>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The 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>\n<p>The 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>\n<p>While 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>\n<p>The 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>\n<p>Revelation 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”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much 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>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This 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>\n<p>Variations 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>\n<p>As 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>\n<p>According 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>\n<p>This 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>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT 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\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>After 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>\n<p>These 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>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. 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>\n<p>In 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>\n<p>Chapters 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>\n<p>A 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>\n<p>Chapter 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>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>Some 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>\n<p>After 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>\n<p>After 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>\n<p>Opinion 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>\n<p>As 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>\n<p>The 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>\n<p>The 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” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 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>\n<p>The 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>\n<p>In 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>\n<p>Since 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>\n<p>The 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>\n<p>Turning 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>\n<p>The 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>\n<p>The 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>\n<p>Chapter 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>\n<p>The 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, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 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>\n<p>These 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>\n<p>To 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>\n<p>Chapter 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>\n<p>In 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>\n<p>Finally, 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>\n<p>This 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>\n<p>Although 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>\n<p>The 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>\n<p>The 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>\n<p>In 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>\n<p>The 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>\n<p>John 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>\n<p>Allusions 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>\n<p>The 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>\n<p>With 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>\n<p><em>See 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":35718,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sodom and Gomorrah","title_en":"Sodom and Gomorrah","content_ro":"<h3>SODOM AND GOMORRAH<\/h3>\n<p>Two of the “cities of the plain [valley]” referred to in Genesis 13:12. There were five cities—Sodom, Gomorrah, Admah, Zeboiim, and Bela or Zoar (Gn 14:2)—all situated in the valley of Siddim (i.e., the Salt Sea). Of these, Sodom is mentioned most frequently in Genesis—36 times in all, of which 16 references are to Sodom alone. Sodom became known in biblical literature as the supreme example of a wicked city, and its destruction (19:24) was used as a warning of God’s judgment in other biblical writings (Dt 29:23; Is 1:9-10; Jer 23:14; 49:18; Lam 4:6; Am 4:11; Zep 2:9). The story of Sodom’s destruction found its place also in the NT (Mt 10:15; Lk 10:12; 17:29; Rom 9:29; 2 Pt 2:6; Jude 1:7; Rv 11:8).<\/p>\n\n<p>The primary story of Sodom and Gomorrah occurs in Genesis 18 and 19, although the biblical interest in the city begins in chapter 13 with the decision of Lot, Abraham’s nephew, to settle in the Jordan Valley, in the vicinity of Sodom, among people who were notorious sinners. It becomes clear that one of Sodom’s most grievous sins was sexual perversion, especially homosexuality. Lot’s offer of his virgin daughters to the men of Sodom to turn their attention away from his heavenly visitors is an indication of the demoralizing influence of the city.<\/p>\n<p>Four rulers from the East descended on the region of Sodom and Gomorrah sometime after Lot settled there and subdued the area. They returned 14 years later to quell a rebellion (Gn 14:1-5). Among their captives was Lot, who was (subsequently) rescued by Abraham. The evil of Sodom and Gomorrah was so great that the Lord determined to destroy them. Abraham pleaded for mercy for them if ten righteous men could be found (18:20-33). The two heavenly visitors who went from Abraham to Sodom found Lot sitting in the gate of Sodom (19:1), revealed God’s intentions to him, and persuaded Lot and his wife and two daughters to flee the city. Then the Lord rained brimstone and fire on Sodom and Gomorrah. The next morning Abraham saw the smoke from the destroyed cities rising like the smoke of a furnace.<\/p>\n<p><em>See also<\/em> Cities of the Plain.<\/p>","content_en":"<h3>SODOM AND GOMORRAH<\/h3>\n<p>Two of the “cities of the plain [valley]” referred to in Genesis 13:12. There were five cities—Sodom, Gomorrah, Admah, Zeboiim, and Bela or Zoar (Gn 14:2)—all situated in the valley of Siddim (i.e., the Salt Sea). Of these, Sodom is mentioned most frequently in Genesis—36 times in all, of which 16 references are to Sodom alone. Sodom became known in biblical literature as the supreme example of a wicked city, and its destruction (19:24) was used as a warning of God’s judgment in other biblical writings (Dt 29:23; Is 1:9-10; Jer 23:14; 49:18; Lam 4:6; Am 4:11; Zep 2:9). The story of Sodom’s destruction found its place also in the NT (Mt 10:15; Lk 10:12; 17:29; Rom 9:29; 2 Pt 2:6; Jude 1:7; Rv 11:8).<\/p>\n\n<p>The primary story of Sodom and Gomorrah occurs in Genesis 18 and 19, although the biblical interest in the city begins in chapter 13 with the decision of Lot, Abraham’s nephew, to settle in the Jordan Valley, in the vicinity of Sodom, among people who were notorious sinners. It becomes clear that one of Sodom’s most grievous sins was sexual perversion, especially homosexuality. Lot’s offer of his virgin daughters to the men of Sodom to turn their attention away from his heavenly visitors is an indication of the demoralizing influence of the city.<\/p>\n<p>Four rulers from the East descended on the region of Sodom and Gomorrah sometime after Lot settled there and subdued the area. They returned 14 years later to quell a rebellion (Gn 14:1-5). Among their captives was Lot, who was (subsequently) rescued by Abraham. The evil of Sodom and Gomorrah was so great that the Lord determined to destroy them. Abraham pleaded for mercy for them if ten righteous men could be found (18:20-33). The two heavenly visitors who went from Abraham to Sodom found Lot sitting in the gate of Sodom (19:1), revealed God’s intentions to him, and persuaded Lot and his wife and two daughters to flee the city. Then the Lord rained brimstone and fire on Sodom and Gomorrah. The next morning Abraham saw the smoke from the destroyed cities rising like the smoke of a furnace.<\/p>\n<p><em>See also<\/em> Cities of the Plain.<\/p>","summary_ro":"SODOM AND GOMORRAH Two of the “cities of the plain [valley]” referred to in Genesis 13:12. There were five cities—Sodom, Gomorrah, Admah, Zeboiim, and Bela or Zoar (Gn 14:2)—all situated in the valley of Siddim (i.e., the Salt Sea). Of these, Sodom is mentioned most frequently in Genesis—36 times in all, of which 16 references are to Sodom alone. Sodom became known in biblical literature as the supreme example of a wicked city, and its destruction (19:24) was used as a warning of God’s judgme...","summary_en":"SODOM AND GOMORRAH Two of the “cities of the plain [valley]” referred to in Genesis 13:12. There were five cities—Sodom, Gomorrah, Admah, Zeboiim, and Bela or Zoar (Gn 14:2)—all situated in the valley of Siddim (i.e., the Salt Sea). Of these, Sodom is mentioned most frequently in Genesis—36 times in all, of which 16 references are to Sodom alone. Sodom became known in biblical literature as the supreme example of a wicked city, and its destruction (19:24) was used as a warning of God’s judgme...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59453,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:8","title_en":"Study Note: Apocalipsa 11:8","content_ro":"<p><strong>11:8<\/strong> <em>their bodies will lie in the main street:<\/em> Evil is so vindictive that it even desecrates the dead. • <em>Jerusalem<\/em> (literally <em>the great city<\/em>): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city <em>where their Lord was crucified<\/em> as well as <em>Sodom<\/em> and <em>Egypt<\/em>—all places that were hostile to God and his people (see also 17:5, 9). • <em>where their Lord was crucified:<\/em> There is a direct connection between how the Lord was treated by evil forces and the experience of persecuted Christians (see Acts 9:5).<\/p>","content_en":"<p><strong>11:8<\/strong> <em>their bodies will lie in the main street:<\/em> Evil is so vindictive that it even desecrates the dead. • <em>Jerusalem<\/em> (literally <em>the great city<\/em>): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city <em>where their Lord was crucified<\/em> as well as <em>Sodom<\/em> and <em>Egypt<\/em>—all places that were hostile to God and his people (see also 17:5, 9). • <em>where their Lord was crucified:<\/em> There is a direct connection between how the Lord was treated by evil forces and the experience of persecuted Christians (see Acts 9:5).<\/p>","summary_ro":"11:8 their bodies will lie in the main street: Evil is so vindictive that it even desecrates the dead. • Jerusalem (literally the great city): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city where their Lord was crucified as well as Sodom and Egypt—all places that were hostile to God and his people (see also 17:5, 9). • where their Lord was crucified: There is a direct connecti...","summary_en":"11:8 their bodies will lie in the main street: Evil is so vindictive that it even desecrates the dead. • Jerusalem (literally the great city): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city where their Lord was crucified as well as Sodom and Egypt—all places that were hostile to God and his people (see also 17:5, 9). • where their Lord was crucified: There is a direct connecti...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87079,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:8","title_en":"Study Note: Apocalipsa 11:8","content_ro":"<p><strong>11:8<\/strong> <em>their bodies will lie in the main street:<\/em> Evil is so vindictive that it even desecrates the dead. • <em>Jerusalem<\/em> (literally <em>the great city<\/em>): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city <em>where their Lord was crucified<\/em> as well as <em>Sodom<\/em> and <em>Egypt<\/em>—all places that were hostile to God and his people (see also 17:5, 9). • <em>where their Lord was crucified:<\/em> There is a direct connection between how the Lord was treated by evil forces and the experience of persecuted Christians (see Acts 9:5).<\/p>","content_en":"<p><strong>11:8<\/strong> <em>their bodies will lie in the main street:<\/em> Evil is so vindictive that it even desecrates the dead. • <em>Jerusalem<\/em> (literally <em>the great city<\/em>): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city <em>where their Lord was crucified<\/em> as well as <em>Sodom<\/em> and <em>Egypt<\/em>—all places that were hostile to God and his people (see also 17:5, 9). • <em>where their Lord was crucified:<\/em> There is a direct connection between how the Lord was treated by evil forces and the experience of persecuted Christians (see Acts 9:5).<\/p>","summary_ro":"11:8 their bodies will lie in the main street: Evil is so vindictive that it even desecrates the dead. • Jerusalem (literally the great city): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city where their Lord was crucified as well as Sodom and Egypt—all places that were hostile to God and his people (see also 17:5, 9). • where their Lord was crucified: There is a direct connecti...","summary_en":"11:8 their bodies will lie in the main street: Evil is so vindictive that it even desecrates the dead. • Jerusalem (literally the great city): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city where their Lord was crucified as well as Sodom and Egypt—all places that were hostile to God and his people (see also 17:5, 9). • where their Lord was crucified: There is a direct connecti...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114705,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:8","title_en":"Study Note: Apocalipsa 11:8","content_ro":"<p><strong>11:8<\/strong> <em>their bodies will lie in the main street:<\/em> Evil is so vindictive that it even desecrates the dead. • <em>Jerusalem<\/em> (literally <em>the great city<\/em>): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city <em>where their Lord was crucified<\/em> as well as <em>Sodom<\/em> and <em>Egypt<\/em>—all places that were hostile to God and his people (see also 17:5, 9). • <em>where their Lord was crucified:<\/em> There is a direct connection between how the Lord was treated by evil forces and the experience of persecuted Christians (see Acts 9:5).<\/p>","content_en":"<p><strong>11:8<\/strong> <em>their bodies will lie in the main street:<\/em> Evil is so vindictive that it even desecrates the dead. • <em>Jerusalem<\/em> (literally <em>the great city<\/em>): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city <em>where their Lord was crucified<\/em> as well as <em>Sodom<\/em> and <em>Egypt<\/em>—all places that were hostile to God and his people (see also 17:5, 9). • <em>where their Lord was crucified:<\/em> There is a direct connection between how the Lord was treated by evil forces and the experience of persecuted Christians (see Acts 9:5).<\/p>","summary_ro":"11:8 their bodies will lie in the main street: Evil is so vindictive that it even desecrates the dead. • Jerusalem (literally the great city): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city where their Lord was crucified as well as Sodom and Egypt—all places that were hostile to God and his people (see also 17:5, 9). • where their Lord was crucified: There is a direct connecti...","summary_en":"11:8 their bodies will lie in the main street: Evil is so vindictive that it even desecrates the dead. • Jerusalem (literally the great city): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city where their Lord was crucified as well as Sodom and Egypt—all places that were hostile to God and his people (see also 17:5, 9). • where their Lord was crucified: There is a direct connecti...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142331,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:8","title_en":"Study Note: Apocalipsa 11:8","content_ro":"<p><strong>11:8<\/strong> <em>their bodies will lie in the main street:<\/em> Evil is so vindictive that it even desecrates the dead. • <em>Jerusalem<\/em> (literally <em>the great city<\/em>): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city <em>where their Lord was crucified<\/em> as well as <em>Sodom<\/em> and <em>Egypt<\/em>—all places that were hostile to God and his people (see also 17:5, 9). • <em>where their Lord was crucified:<\/em> There is a direct connection between how the Lord was treated by evil forces and the experience of persecuted Christians (see Acts 9:5).<\/p>","content_en":"<p><strong>11:8<\/strong> <em>their bodies will lie in the main street:<\/em> Evil is so vindictive that it even desecrates the dead. • <em>Jerusalem<\/em> (literally <em>the great city<\/em>): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city <em>where their Lord was crucified<\/em> as well as <em>Sodom<\/em> and <em>Egypt<\/em>—all places that were hostile to God and his people (see also 17:5, 9). • <em>where their Lord was crucified:<\/em> There is a direct connection between how the Lord was treated by evil forces and the experience of persecuted Christians (see Acts 9:5).<\/p>","summary_ro":"11:8 their bodies will lie in the main street: Evil is so vindictive that it even desecrates the dead. • Jerusalem (literally the great city): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city where their Lord was crucified as well as Sodom and Egypt—all places that were hostile to God and his people (see also 17:5, 9). • where their Lord was crucified: There is a direct connecti...","summary_en":"11:8 their bodies will lie in the main street: Evil is so vindictive that it even desecrates the dead. • Jerusalem (literally the great city): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city where their Lord was crucified as well as Sodom and Egypt—all places that were hostile to God and his people (see also 17:5, 9). • where their Lord was crucified: There is a direct connecti...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":59454,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:9","title_en":"Study Note: Apocalipsa 11:9","content_ro":"<p><strong>11:9<\/strong> Leaving people’s <em>bodies<\/em> out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • <em>peoples, tribes, languages, and nations:<\/em> All the peoples of the world are represented in this exhibition.<\/p>","content_en":"<p><strong>11:9<\/strong> Leaving people’s <em>bodies<\/em> out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • <em>peoples, tribes, languages, and nations:<\/em> All the peoples of the world are represented in this exhibition.<\/p>","summary_ro":"11:9 Leaving people’s bodies out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • peoples, tribes, languages, and nations: All the peoples of the world are represented in this exhibition.","summary_en":"11:9 Leaving people’s bodies out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • peoples, tribes, languages, and nations: All the peoples of the world are represented in this exhibition.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87080,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:9","title_en":"Study Note: Apocalipsa 11:9","content_ro":"<p><strong>11:9<\/strong> Leaving people’s <em>bodies<\/em> out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • <em>peoples, tribes, languages, and nations:<\/em> All the peoples of the world are represented in this exhibition.<\/p>","content_en":"<p><strong>11:9<\/strong> Leaving people’s <em>bodies<\/em> out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • <em>peoples, tribes, languages, and nations:<\/em> All the peoples of the world are represented in this exhibition.<\/p>","summary_ro":"11:9 Leaving people’s bodies out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • peoples, tribes, languages, and nations: All the peoples of the world are represented in this exhibition.","summary_en":"11:9 Leaving people’s bodies out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • peoples, tribes, languages, and nations: All the peoples of the world are represented in this exhibition.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114706,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:9","title_en":"Study Note: Apocalipsa 11:9","content_ro":"<p><strong>11:9<\/strong> Leaving people’s <em>bodies<\/em> out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • <em>peoples, tribes, languages, and nations:<\/em> All the peoples of the world are represented in this exhibition.<\/p>","content_en":"<p><strong>11:9<\/strong> Leaving people’s <em>bodies<\/em> out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • <em>peoples, tribes, languages, and nations:<\/em> All the peoples of the world are represented in this exhibition.<\/p>","summary_ro":"11:9 Leaving people’s bodies out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • peoples, tribes, languages, and nations: All the peoples of the world are represented in this exhibition.","summary_en":"11:9 Leaving people’s bodies out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • peoples, tribes, languages, and nations: All the peoples of the world are represented in this exhibition.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142332,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:9","title_en":"Study Note: Apocalipsa 11:9","content_ro":"<p><strong>11:9<\/strong> Leaving people’s <em>bodies<\/em> out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • <em>peoples, tribes, languages, and nations:<\/em> All the peoples of the world are represented in this exhibition.<\/p>","content_en":"<p><strong>11:9<\/strong> Leaving people’s <em>bodies<\/em> out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • <em>peoples, tribes, languages, and nations:<\/em> All the peoples of the world are represented in this exhibition.<\/p>","summary_ro":"11:9 Leaving people’s bodies out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • peoples, tribes, languages, and nations: All the peoples of the world are represented in this exhibition.","summary_en":"11:9 Leaving people’s bodies out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • peoples, tribes, languages, and nations: All the peoples of the world are represented in this exhibition.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":59455,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:10","title_en":"Study Note: Apocalipsa 11:10","content_ro":"<p><strong>11:10<\/strong> <em>All the people . . . will gloat<\/em> and <em>celebrate:<\/em> God’s enemies despise and reject his messengers.<\/p>","content_en":"<p><strong>11:10<\/strong> <em>All the people . . . will gloat<\/em> and <em>celebrate:<\/em> God’s enemies despise and reject his messengers.<\/p>","summary_ro":"11:10 All the people . . . will gloat and celebrate: God’s enemies despise and reject his messengers.","summary_en":"11:10 All the people . . . will gloat and celebrate: God’s enemies despise and reject his messengers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87081,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:10","title_en":"Study Note: Apocalipsa 11:10","content_ro":"<p><strong>11:10<\/strong> <em>All the people . . . will gloat<\/em> and <em>celebrate:<\/em> God’s enemies despise and reject his messengers.<\/p>","content_en":"<p><strong>11:10<\/strong> <em>All the people . . . will gloat<\/em> and <em>celebrate:<\/em> God’s enemies despise and reject his messengers.<\/p>","summary_ro":"11:10 All the people . . . will gloat and celebrate: God’s enemies despise and reject his messengers.","summary_en":"11:10 All the people . . . will gloat and celebrate: God’s enemies despise and reject his messengers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114707,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:10","title_en":"Study Note: Apocalipsa 11:10","content_ro":"<p><strong>11:10<\/strong> <em>All the people . . . will gloat<\/em> and <em>celebrate:<\/em> God’s enemies despise and reject his messengers.<\/p>","content_en":"<p><strong>11:10<\/strong> <em>All the people . . . will gloat<\/em> and <em>celebrate:<\/em> God’s enemies despise and reject his messengers.<\/p>","summary_ro":"11:10 All the people . . . will gloat and celebrate: God’s enemies despise and reject his messengers.","summary_en":"11:10 All the people . . . will gloat and celebrate: God’s enemies despise and reject his messengers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142333,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:10","title_en":"Study Note: Apocalipsa 11:10","content_ro":"<p><strong>11:10<\/strong> <em>All the people . . . will gloat<\/em> and <em>celebrate:<\/em> God’s enemies despise and reject his messengers.<\/p>","content_en":"<p><strong>11:10<\/strong> <em>All the people . . . will gloat<\/em> and <em>celebrate:<\/em> God’s enemies despise and reject his messengers.<\/p>","summary_ro":"11:10 All the people . . . will gloat and celebrate: God’s enemies despise and reject his messengers.","summary_en":"11:10 All the people . . . will gloat and celebrate: God’s enemies despise and reject his messengers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":36085,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of God","title_en":"Spirit of God","content_ro":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","content_en":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","summary_ro":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","summary_en":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59456,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:11","title_en":"Study Note: Apocalipsa 11:11","content_ro":"<p><strong>11:11<\/strong> The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection <em>breathed life<\/em> into the dead so that they <em>stood up<\/em> (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • <em>Terror struck:<\/em> It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).<\/p>","content_en":"<p><strong>11:11<\/strong> The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection <em>breathed life<\/em> into the dead so that they <em>stood up<\/em> (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • <em>Terror struck:<\/em> It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).<\/p>","summary_ro":"11:11 The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection breathed life into the dead so that they stood up (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • Terror struck: It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).","summary_en":"11:11 The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection breathed life into the dead so that they stood up (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • Terror struck: It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87082,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:11","title_en":"Study Note: Apocalipsa 11:11","content_ro":"<p><strong>11:11<\/strong> The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection <em>breathed life<\/em> into the dead so that they <em>stood up<\/em> (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • <em>Terror struck:<\/em> It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).<\/p>","content_en":"<p><strong>11:11<\/strong> The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection <em>breathed life<\/em> into the dead so that they <em>stood up<\/em> (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • <em>Terror struck:<\/em> It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).<\/p>","summary_ro":"11:11 The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection breathed life into the dead so that they stood up (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • Terror struck: It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).","summary_en":"11:11 The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection breathed life into the dead so that they stood up (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • Terror struck: It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114708,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:11","title_en":"Study Note: Apocalipsa 11:11","content_ro":"<p><strong>11:11<\/strong> The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection <em>breathed life<\/em> into the dead so that they <em>stood up<\/em> (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • <em>Terror struck:<\/em> It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).<\/p>","content_en":"<p><strong>11:11<\/strong> The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection <em>breathed life<\/em> into the dead so that they <em>stood up<\/em> (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • <em>Terror struck:<\/em> It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).<\/p>","summary_ro":"11:11 The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection breathed life into the dead so that they stood up (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • Terror struck: It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).","summary_en":"11:11 The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection breathed life into the dead so that they stood up (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • Terror struck: It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142334,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:11","title_en":"Study Note: Apocalipsa 11:11","content_ro":"<p><strong>11:11<\/strong> The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection <em>breathed life<\/em> into the dead so that they <em>stood up<\/em> (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • <em>Terror struck:<\/em> It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).<\/p>","content_en":"<p><strong>11:11<\/strong> The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection <em>breathed life<\/em> into the dead so that they <em>stood up<\/em> (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • <em>Terror struck:<\/em> It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).<\/p>","summary_ro":"11:11 The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection breathed life into the dead so that they stood up (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • Terror struck: It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).","summary_en":"11:11 The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection breathed life into the dead so that they stood up (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • Terror struck: It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":59457,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:12","title_en":"Study Note: Apocalipsa 11:12","content_ro":"<p><strong>11:12<\/strong> <em>they rose to heaven in a cloud:<\/em> The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).<\/p>","content_en":"<p><strong>11:12<\/strong> <em>they rose to heaven in a cloud:<\/em> The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).<\/p>","summary_ro":"11:12 they rose to heaven in a cloud: The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).","summary_en":"11:12 they rose to heaven in a cloud: The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87083,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:12","title_en":"Study Note: Apocalipsa 11:12","content_ro":"<p><strong>11:12<\/strong> <em>they rose to heaven in a cloud:<\/em> The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).<\/p>","content_en":"<p><strong>11:12<\/strong> <em>they rose to heaven in a cloud:<\/em> The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).<\/p>","summary_ro":"11:12 they rose to heaven in a cloud: The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).","summary_en":"11:12 they rose to heaven in a cloud: The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114709,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:12","title_en":"Study Note: Apocalipsa 11:12","content_ro":"<p><strong>11:12<\/strong> <em>they rose to heaven in a cloud:<\/em> The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).<\/p>","content_en":"<p><strong>11:12<\/strong> <em>they rose to heaven in a cloud:<\/em> The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).<\/p>","summary_ro":"11:12 they rose to heaven in a cloud: The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).","summary_en":"11:12 they rose to heaven in a cloud: The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142335,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:12","title_en":"Study Note: Apocalipsa 11:12","content_ro":"<p><strong>11:12<\/strong> <em>they rose to heaven in a cloud:<\/em> The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).<\/p>","content_en":"<p><strong>11:12<\/strong> <em>they rose to heaven in a cloud:<\/em> The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).<\/p>","summary_ro":"11:12 they rose to heaven in a cloud: The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).","summary_en":"11:12 they rose to heaven in a cloud: The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":59458,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:13","title_en":"Study Note: Apocalipsa 11:13","content_ro":"<p><strong>11:13<\/strong> An <em>earthquake<\/em> often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • <em>Seven thousand:<\/em> The number who <em>died<\/em> shows God’s involvement in judgment (contrast 1 Kgs 19:18). • <em>everyone else . . . gave glory to the God of heaven:<\/em> Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).<\/p>","content_en":"<p><strong>11:13<\/strong> An <em>earthquake<\/em> often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • <em>Seven thousand:<\/em> The number who <em>died<\/em> shows God’s involvement in judgment (contrast 1 Kgs 19:18). • <em>everyone else . . . gave glory to the God of heaven:<\/em> Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).<\/p>","summary_ro":"11:13 An earthquake often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • Seven thousand: The number who died shows God’s involvement in judgment (contrast 1 Kgs 19:18). • everyone else . . . gave glory to the God of heaven: Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).","summary_en":"11:13 An earthquake often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • Seven thousand: The number who died shows God’s involvement in judgment (contrast 1 Kgs 19:18). • everyone else . . . gave glory to the God of heaven: Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87084,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:13","title_en":"Study Note: Apocalipsa 11:13","content_ro":"<p><strong>11:13<\/strong> An <em>earthquake<\/em> often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • <em>Seven thousand:<\/em> The number who <em>died<\/em> shows God’s involvement in judgment (contrast 1 Kgs 19:18). • <em>everyone else . . . gave glory to the God of heaven:<\/em> Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).<\/p>","content_en":"<p><strong>11:13<\/strong> An <em>earthquake<\/em> often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • <em>Seven thousand:<\/em> The number who <em>died<\/em> shows God’s involvement in judgment (contrast 1 Kgs 19:18). • <em>everyone else . . . gave glory to the God of heaven:<\/em> Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).<\/p>","summary_ro":"11:13 An earthquake often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • Seven thousand: The number who died shows God’s involvement in judgment (contrast 1 Kgs 19:18). • everyone else . . . gave glory to the God of heaven: Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).","summary_en":"11:13 An earthquake often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • Seven thousand: The number who died shows God’s involvement in judgment (contrast 1 Kgs 19:18). • everyone else . . . gave glory to the God of heaven: Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114710,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:13","title_en":"Study Note: Apocalipsa 11:13","content_ro":"<p><strong>11:13<\/strong> An <em>earthquake<\/em> often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • <em>Seven thousand:<\/em> The number who <em>died<\/em> shows God’s involvement in judgment (contrast 1 Kgs 19:18). • <em>everyone else . . . gave glory to the God of heaven:<\/em> Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).<\/p>","content_en":"<p><strong>11:13<\/strong> An <em>earthquake<\/em> often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • <em>Seven thousand:<\/em> The number who <em>died<\/em> shows God’s involvement in judgment (contrast 1 Kgs 19:18). • <em>everyone else . . . gave glory to the God of heaven:<\/em> Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).<\/p>","summary_ro":"11:13 An earthquake often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • Seven thousand: The number who died shows God’s involvement in judgment (contrast 1 Kgs 19:18). • everyone else . . . gave glory to the God of heaven: Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).","summary_en":"11:13 An earthquake often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • Seven thousand: The number who died shows God’s involvement in judgment (contrast 1 Kgs 19:18). • everyone else . . . gave glory to the God of heaven: Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142336,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:13","title_en":"Study Note: Apocalipsa 11:13","content_ro":"<p><strong>11:13<\/strong> An <em>earthquake<\/em> often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • <em>Seven thousand:<\/em> The number who <em>died<\/em> shows God’s involvement in judgment (contrast 1 Kgs 19:18). • <em>everyone else . . . gave glory to the God of heaven:<\/em> Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).<\/p>","content_en":"<p><strong>11:13<\/strong> An <em>earthquake<\/em> often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • <em>Seven thousand:<\/em> The number who <em>died<\/em> shows God’s involvement in judgment (contrast 1 Kgs 19:18). • <em>everyone else . . . gave glory to the God of heaven:<\/em> Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).<\/p>","summary_ro":"11:13 An earthquake often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • Seven thousand: The number who died shows God’s involvement in judgment (contrast 1 Kgs 19:18). • everyone else . . . gave glory to the God of heaven: Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).","summary_en":"11:13 An earthquake often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • Seven thousand: The number who died shows God’s involvement in judgment (contrast 1 Kgs 19:18). • everyone else . . . gave glory to the God of heaven: Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":32970,"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>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>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 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>\n<p>From 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>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>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 <span>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” (<span>AD<\/span> 81–96).<\/p>\n<p>The 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>\n<p>Likewise, 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>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The 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>\n<p>The 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>\n<p>While 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>\n<p>The 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>\n<p>Revelation 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”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much 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>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This 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>\n<p>Variations 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>\n<p>As 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>\n<p>According 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>\n<p>This 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>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT 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\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>After 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>\n<p>These 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>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. 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>\n<p>In 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>\n<p>Chapters 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>\n<p>A 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>\n<p>Chapter 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>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>Some 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>\n<p>After 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>\n<p>After 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>\n<p>Opinion 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>\n<p>As 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>\n<p>The 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>\n<p>The 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” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 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>\n<p>The 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>\n<p>In 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>\n<p>Since 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>\n<p>The 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>\n<p>Turning 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>\n<p>The 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>\n<p>The 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>\n<p>Chapter 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>\n<p>The 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, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 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>\n<p>These 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>\n<p>To 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>\n<p>Chapter 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>\n<p>In 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>\n<p>Finally, 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>\n<p>This 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>\n<p>Although 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>\n<p>The 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>\n<p>The 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>\n<p>In 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>\n<p>The 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>\n<p>John 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>\n<p>Allusions 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>\n<p>The 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>\n<p>With 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>\n<p><em>See also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>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 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>\n<p>From 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>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>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 <span>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” (<span>AD<\/span> 81–96).<\/p>\n<p>The 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>\n<p>Likewise, 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>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The 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>\n<p>The 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>\n<p>While 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>\n<p>The 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>\n<p>Revelation 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”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much 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>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This 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>\n<p>Variations 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>\n<p>As 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>\n<p>According 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>\n<p>This 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>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT 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\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>After 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>\n<p>These 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>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. 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>\n<p>In 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>\n<p>Chapters 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>\n<p>A 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>\n<p>Chapter 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>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>Some 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>\n<p>After 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>\n<p>After 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>\n<p>Opinion 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>\n<p>As 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>\n<p>The 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>\n<p>The 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” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 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>\n<p>The 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>\n<p>In 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>\n<p>Since 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>\n<p>The 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>\n<p>Turning 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>\n<p>The 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>\n<p>The 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>\n<p>Chapter 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>\n<p>The 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, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 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>\n<p>These 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>\n<p>To 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>\n<p>Chapter 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>\n<p>In 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>\n<p>Finally, 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>\n<p>This 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>\n<p>Although 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>\n<p>The 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>\n<p>The 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>\n<p>In 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>\n<p>The 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>\n<p>John 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>\n<p>Allusions 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>\n<p>The 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>\n<p>With 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>\n<p><em>See 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":38536,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Woe","title_en":"Woe","content_ro":"<h3>WOE<\/h3>\n<p>An exclamation denoting pain or displeasure. Less frequently, it occurs as a noun denoting a disaster or calamity. For example, in Revelation 9:12, following the release of the demonic locusts from the abyss and their scourge upon those who follow the Beast, John announces, “The first woe is past; two other woes are yet to come” (<span>niv<\/span>). Again, in Revelation 11:14, immediately before the seventh trumpet is sounded John writes, “The second woe has passed; the third woe is coming soon” (<span>niv<\/span>). The woes that Revelation describes are equivalent to the plagues of the OT, although somewhat more intense in that they are demonic in origin.<\/p>\n<p>The Greek word is onomatapoeic: <span class=\"greek\" lang=\"el\">ouai<\/span> (cf. the Hebrew <span class=\"hebrew\" lang=\"he\">oi<\/span> and <span class=\"hebrew\" lang=\"he\">hoi<\/span>). It is not necessarily a pronouncement of judgment in every case. At times it is an expression of regret or sorrow about the miserable situation that prompted the exclamation. In each case the context needs to be taken into consideration. In Matthew 11:21 (Lk 10:13) when Jesus says, “Woe to you, Korazin! Woe to you, Bethsaida!” he was reproaching the people of those cities for their unbelief. The same is true in Luke 17:2 where Jesus pronounces woe upon the one who causes another to sin: “It would be better for him to be thrown into the sea with a millstone tied around his neck” (<span>niv<\/span>). In the Lucan Sermon on the Plain, the Beatitudes are followed by four woe statements. These statements are not so much threats as they are expressions of regret or compassion.<\/p>","content_en":"<h3>WOE<\/h3>\n<p>An exclamation denoting pain or displeasure. Less frequently, it occurs as a noun denoting a disaster or calamity. For example, in Revelation 9:12, following the release of the demonic locusts from the abyss and their scourge upon those who follow the Beast, John announces, “The first woe is past; two other woes are yet to come” (<span>niv<\/span>). Again, in Revelation 11:14, immediately before the seventh trumpet is sounded John writes, “The second woe has passed; the third woe is coming soon” (<span>niv<\/span>). The woes that Revelation describes are equivalent to the plagues of the OT, although somewhat more intense in that they are demonic in origin.<\/p>\n<p>The Greek word is onomatapoeic: <span class=\"greek\" lang=\"el\">ouai<\/span> (cf. the Hebrew <span class=\"hebrew\" lang=\"he\">oi<\/span> and <span class=\"hebrew\" lang=\"he\">hoi<\/span>). It is not necessarily a pronouncement of judgment in every case. At times it is an expression of regret or sorrow about the miserable situation that prompted the exclamation. In each case the context needs to be taken into consideration. In Matthew 11:21 (Lk 10:13) when Jesus says, “Woe to you, Korazin! Woe to you, Bethsaida!” he was reproaching the people of those cities for their unbelief. The same is true in Luke 17:2 where Jesus pronounces woe upon the one who causes another to sin: “It would be better for him to be thrown into the sea with a millstone tied around his neck” (<span>niv<\/span>). In the Lucan Sermon on the Plain, the Beatitudes are followed by four woe statements. These statements are not so much threats as they are expressions of regret or compassion.<\/p>","summary_ro":"WOE An exclamation denoting pain or displeasure. Less frequently, it occurs as a noun denoting a disaster or calamity. For example, in Revelation 9:12, following the release of the demonic locusts from the abyss and their scourge upon those who follow the Beast, John announces, “The first woe is past; two other woes are yet to come” (niv). Again, in Revelation 11:14, immediately before the seventh trumpet is sounded John writes, “The second woe has passed; the third woe is coming soon” (niv)....","summary_en":"WOE An exclamation denoting pain or displeasure. Less frequently, it occurs as a noun denoting a disaster or calamity. For example, in Revelation 9:12, following the release of the demonic locusts from the abyss and their scourge upon those who follow the Beast, John announces, “The first woe is past; two other woes are yet to come” (niv). Again, in Revelation 11:14, immediately before the seventh trumpet is sounded John writes, “The second woe has passed; the third woe is coming soon” (niv)....","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":41322,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68948,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96574,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124200,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12701,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Foreordination*","title_en":"Foreordination*","content_ro":"<h3>FOREORDINATION*<\/h3>\n<p>Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons.<\/p>\n<p>Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the study of the doctrine of foreordination with the eternal decree of God, as indicated by creeds such as the Westminster Confession of Faith. The decree of God is one, but for purposes of discussion and explanation it is usually referred to as “the decrees of God.” Martin Luther believed in foreordination but did not stress it as much as Calvin. Luther’s theology is generally silent on foreordination, primarily discussing predestination, or election. Contemporary Lutheran thought stresses conditional, rather than absolute election, that is, election or predestination based on foreseen faith.<\/p>\n<p>Foreordination underlies the whole plan of God: his decision to create the universe, to care for it (providence), and to determine its destiny “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). The Westminster Shorter Catechism states the teaching in this way: God has decreed “his eternal purpose according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.” Foreordination, then, is at the foundation of all Christian teaching, for it concerns the history and destiny of the whole world, the universe, and all that it contains.<\/p>\n<p>The apostle Paul spoke of God’s plan for the fulfillment of all creation: “For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God” (Rom 8:19-21, <span>rsv<\/span>). Scripture gives only a glimpse of the redemption of the whole creation. It speaks of new heavens and a new earth in which righteousness dwells (2 Pt 3:13). Those things that mar human existence and demonstrate human fallenness and sinfulness (i.e., depravity) will all pass away. God will make “all things new” (Rv 21:1-5), so the destiny of everything rests with God himself.<\/p>\n<p>Foreordination creates problems for theology and commonsense thinking, particularly in relation to human freedom and responsibility and that aspect of foreordination concerned with salvation. How can people be held responsible for their actions and decisions if those actions have been predetermined? To remove that difficulty, some have denied God’s foreordination as it relates to human freedom. In creating free beings, they argue, God must have limited his determination of things that “must” come to pass. Otherwise, free and responsible human activity has no meaning. Calvinism rejects such an argument, insisting that free activity is possible even though it is foreordained and foreknown.<\/p>\n<p>Denial of the doctrine of foreordination implies that God does not control his creation. If that were true, the existence and happenings in the universe, including human activity, would be determined either by something above or beyond God, or by occurrences whose ultimate causes are unknown. God’s providence and care revealed in the Bible and human experience make such a view untenable. Christian thought generally states that God foreordains and controls his creation and that humans are able to act freely and responsibly within that larger control. The apparent contradiction or paradox remains unresolved because there is a limit to human understanding.<\/p>\n<p class=\"h2\" id=\"ForeordinationinScripture\">Foreordination in Scripture<\/p>\n<p>There are many references to foreordination (including predestination, or election) and the related idea of foreknowledge in the Bible. Foreordination can be thought of as logically prior to foreknowledge, but there is no actual priority since both activities are eternal in God.<\/p>\n<p>Speaking of judgment to come upon Babylon, God said, “This is the purpose that is purposed concerning the whole earth; and this is the hand that is stretched out over all the nations. For the <span>Lord<\/span> of hosts has purposed, and who will annul it? His hand is stretched out, and who will turn it back?” (Is 14:26-27, <span>rsv<\/span>). God also declared that he has determined the end from the beginning. “My counsel shall stand, and I will accomplish all my purpose” (Is 46:10, <span>rsv<\/span>). Paul stated that the purpose of God is carried out “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>; cf. Ps 119:89-91; Dn 4:35).<\/p>\n<p>With respect to human affairs, it is said that one’s life span is determined (Jb 14:5), that God’s concern extends to his creatures (Ps 104:14-30; Mt 10:29), and even the hairs on our heads are numbered (Mt 10:30). Furthermore, God’s plan extends to peoples and nations, for “he made from one every nation of men to live on all the face of the earth, having determined allotted periods and the boundaries of their habitation” (Acts 17:26, <span>rsv<\/span>).<\/p>\n<p>God knows and even uses people’s evil acts for his own ends. For example, although Joseph’s brothers sinned by selling him into slavery, Joseph later said, “As for you, you meant evil against me; but God meant it for good, to bring it about that many people should be kept alive, as they are today” (Gn 50:20, <span>rsv<\/span>). Judas Iscariot betrayed Jesus, but God used that sinful intent. Jesus said, “For the Son of man goes as it has been determined; but woe to that man by whom he is betrayed!” (Lk 22:22, <span>rsv<\/span>). On the day of Pentecost the apostle Peter said, “This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” (Acts 2:23, <span>rsv<\/span>; cf. 4:27-28). Paul refers to God’s determining authority over Pharaoh’s acts (Rom 9:17). Revelation 17:17 says, “God has put it into their hearts to carry out his purpose” (<span>rsv<\/span>). God, then, foreordains the events of nature and history, and even evil acts are subject to his control and are made to fulfill his purposes.<\/p>\n<p>Election of sinners to salvation through Christ is also included in God’s foreordination (Rom 8:28-39; cf. Acts 13:48; Phil 2:12-13; 1 Pt 2:9). God’s plan of salvation is grounded in his eternal love and good pleasure (Eph 1:3-14; Rom 5:6-11). The Christian is the recipient of God’s grace in that the believer knows God and is known (i.e., loved) by God (Gal 4:9). Both election and believers’ faith are part of the salvation process.<\/p>\n<p class=\"h2\" id=\"ForeordinationandProvidence\">Foreordination and Providence<\/p>\n<p>The doctrine of foreordination is implied in the doctrine of providence or God’s care. Providence is the working out of God’s plan for the world. God’s care and control of the whole creation point to his plan of redemption for man and woman made in his image. God sovereignly controls the events that take place in the world, but God is not responsible for sin. He created human beings who may say no to God as well as yes. That does not mean that God’s plan can be thwarted; it goes on in spite of opposition. God’s ultimate plan is being realized through all the events of human history, evil and good. Yet his sovereignty is not imposed arbitrarily. God is not a tyrant but rather is holy, loving, and righteous. His plan is carried out according to his nature, which is expressed in care and concern for the whole creation and in steadfast love for undeserving sinners.<\/p>\n<p>“Natural law” refers to the rules God has laid down (foreordained) to control the universe. What about destructive forces of nature, such as earthquakes, tornadoes, and hurricanes? Why are such apparent evils necessary in a world made and controlled by a loving God? It is no answer to suggest that God is unable to act or control nature fully. If life’s total meaning resided in the temporal, physical world, there might be reason for complaint. But considering the whole plan of God and his ultimate redemptive purpose, the answer takes on a different dimension. God’s ultimate purpose transcends the present life and centers in the fullness of the redemptive kingdom yet to be revealed (Rv 11:15; 21:1-4). The doctrine of foreordination is a great mystery, but it should be a source of joy and comfort to believers whose loving Lord has brought them to a knowledge of his great plan.<\/p>\n<p><em>See also<\/em> Elect, Election; Foreknowledge.<\/p>","content_en":"<h3>FOREORDINATION*<\/h3>\n<p>Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons.<\/p>\n<p>Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the study of the doctrine of foreordination with the eternal decree of God, as indicated by creeds such as the Westminster Confession of Faith. The decree of God is one, but for purposes of discussion and explanation it is usually referred to as “the decrees of God.” Martin Luther believed in foreordination but did not stress it as much as Calvin. Luther’s theology is generally silent on foreordination, primarily discussing predestination, or election. Contemporary Lutheran thought stresses conditional, rather than absolute election, that is, election or predestination based on foreseen faith.<\/p>\n<p>Foreordination underlies the whole plan of God: his decision to create the universe, to care for it (providence), and to determine its destiny “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). The Westminster Shorter Catechism states the teaching in this way: God has decreed “his eternal purpose according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.” Foreordination, then, is at the foundation of all Christian teaching, for it concerns the history and destiny of the whole world, the universe, and all that it contains.<\/p>\n<p>The apostle Paul spoke of God’s plan for the fulfillment of all creation: “For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God” (Rom 8:19-21, <span>rsv<\/span>). Scripture gives only a glimpse of the redemption of the whole creation. It speaks of new heavens and a new earth in which righteousness dwells (2 Pt 3:13). Those things that mar human existence and demonstrate human fallenness and sinfulness (i.e., depravity) will all pass away. God will make “all things new” (Rv 21:1-5), so the destiny of everything rests with God himself.<\/p>\n<p>Foreordination creates problems for theology and commonsense thinking, particularly in relation to human freedom and responsibility and that aspect of foreordination concerned with salvation. How can people be held responsible for their actions and decisions if those actions have been predetermined? To remove that difficulty, some have denied God’s foreordination as it relates to human freedom. In creating free beings, they argue, God must have limited his determination of things that “must” come to pass. Otherwise, free and responsible human activity has no meaning. Calvinism rejects such an argument, insisting that free activity is possible even though it is foreordained and foreknown.<\/p>\n<p>Denial of the doctrine of foreordination implies that God does not control his creation. If that were true, the existence and happenings in the universe, including human activity, would be determined either by something above or beyond God, or by occurrences whose ultimate causes are unknown. God’s providence and care revealed in the Bible and human experience make such a view untenable. Christian thought generally states that God foreordains and controls his creation and that humans are able to act freely and responsibly within that larger control. The apparent contradiction or paradox remains unresolved because there is a limit to human understanding.<\/p>\n<p class=\"h2\" id=\"ForeordinationinScripture\">Foreordination in Scripture<\/p>\n<p>There are many references to foreordination (including predestination, or election) and the related idea of foreknowledge in the Bible. Foreordination can be thought of as logically prior to foreknowledge, but there is no actual priority since both activities are eternal in God.<\/p>\n<p>Speaking of judgment to come upon Babylon, God said, “This is the purpose that is purposed concerning the whole earth; and this is the hand that is stretched out over all the nations. For the <span>Lord<\/span> of hosts has purposed, and who will annul it? His hand is stretched out, and who will turn it back?” (Is 14:26-27, <span>rsv<\/span>). God also declared that he has determined the end from the beginning. “My counsel shall stand, and I will accomplish all my purpose” (Is 46:10, <span>rsv<\/span>). Paul stated that the purpose of God is carried out “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>; cf. Ps 119:89-91; Dn 4:35).<\/p>\n<p>With respect to human affairs, it is said that one’s life span is determined (Jb 14:5), that God’s concern extends to his creatures (Ps 104:14-30; Mt 10:29), and even the hairs on our heads are numbered (Mt 10:30). Furthermore, God’s plan extends to peoples and nations, for “he made from one every nation of men to live on all the face of the earth, having determined allotted periods and the boundaries of their habitation” (Acts 17:26, <span>rsv<\/span>).<\/p>\n<p>God knows and even uses people’s evil acts for his own ends. For example, although Joseph’s brothers sinned by selling him into slavery, Joseph later said, “As for you, you meant evil against me; but God meant it for good, to bring it about that many people should be kept alive, as they are today” (Gn 50:20, <span>rsv<\/span>). Judas Iscariot betrayed Jesus, but God used that sinful intent. Jesus said, “For the Son of man goes as it has been determined; but woe to that man by whom he is betrayed!” (Lk 22:22, <span>rsv<\/span>). On the day of Pentecost the apostle Peter said, “This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” (Acts 2:23, <span>rsv<\/span>; cf. 4:27-28). Paul refers to God’s determining authority over Pharaoh’s acts (Rom 9:17). Revelation 17:17 says, “God has put it into their hearts to carry out his purpose” (<span>rsv<\/span>). God, then, foreordains the events of nature and history, and even evil acts are subject to his control and are made to fulfill his purposes.<\/p>\n<p>Election of sinners to salvation through Christ is also included in God’s foreordination (Rom 8:28-39; cf. Acts 13:48; Phil 2:12-13; 1 Pt 2:9). God’s plan of salvation is grounded in his eternal love and good pleasure (Eph 1:3-14; Rom 5:6-11). The Christian is the recipient of God’s grace in that the believer knows God and is known (i.e., loved) by God (Gal 4:9). Both election and believers’ faith are part of the salvation process.<\/p>\n<p class=\"h2\" id=\"ForeordinationandProvidence\">Foreordination and Providence<\/p>\n<p>The doctrine of foreordination is implied in the doctrine of providence or God’s care. Providence is the working out of God’s plan for the world. God’s care and control of the whole creation point to his plan of redemption for man and woman made in his image. God sovereignly controls the events that take place in the world, but God is not responsible for sin. He created human beings who may say no to God as well as yes. That does not mean that God’s plan can be thwarted; it goes on in spite of opposition. God’s ultimate plan is being realized through all the events of human history, evil and good. Yet his sovereignty is not imposed arbitrarily. God is not a tyrant but rather is holy, loving, and righteous. His plan is carried out according to his nature, which is expressed in care and concern for the whole creation and in steadfast love for undeserving sinners.<\/p>\n<p>“Natural law” refers to the rules God has laid down (foreordained) to control the universe. What about destructive forces of nature, such as earthquakes, tornadoes, and hurricanes? Why are such apparent evils necessary in a world made and controlled by a loving God? It is no answer to suggest that God is unable to act or control nature fully. If life’s total meaning resided in the temporal, physical world, there might be reason for complaint. But considering the whole plan of God and his ultimate redemptive purpose, the answer takes on a different dimension. God’s ultimate purpose transcends the present life and centers in the fullness of the redemptive kingdom yet to be revealed (Rv 11:15; 21:1-4). The doctrine of foreordination is a great mystery, but it should be a source of joy and comfort to believers whose loving Lord has brought them to a knowledge of his great plan.<\/p>\n<p><em>See also<\/em> Elect, Election; Foreknowledge.<\/p>","summary_ro":"FOREORDINATION* Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons. Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the...","summary_en":"FOREORDINATION* Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons. Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15038,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Haggai","title_en":"Book of Haggai","content_ro":"<h3>HAGGAI, Book of<\/h3>\n<p>Tenth of the 12 short prophetic books at the end of the OT.<\/p>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>Haggai was among the Jewish colonists at Jerusalem in the year 520 <span>BC<\/span> when his prophetic words were recorded (Ezr 5:1-2; 6:14). The four messages the Lord gave to Haggai were to be directed to specific individuals. The first was to Zerubbabel the governor and Joshua the high priest (Hg 1:1). The second was to Zerubbabel, Joshua, and the remnant of the people (2:2). The third was a word to the priests (v 11). The final message was limited to Zerubbabel (v 21).<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The key phrase of Haggai’s prophecies is “Consider your ways” or “Consider” (1:5, 7; 2:15, 18). The purpose of God’s messages to the Judean leadership and people, therefore, was to awaken them to their spiritual responsibilities. Two different classes of Judeans had to be turned from their indifference. The true believers needed to be reminded that God was merciful. The situation could be remedied, even though they thought the sins committed by their fathers were unforgivable. The hypocrites among the Judeans had only sought the promised blessings. They had only exchanged one form of idolatry for another. When the blessings did not materialize, they were disappointed.<\/p>\n<p>The unifying message was that today gives no key to what God will do tomorrow. God’s fulfillment of his promises cannot be judged by appearances. Haggai’s message was twofold: reproof and encouragement. The colonists needed to be chastised for their indifference and consoled in the midst of their troubles.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>Haggai is a practical book, dealing with the believer’s service to God. Procrastination and indifference have been debilitating sins among God’s people throughout all ages. Concern and a sense of urgency are always pleasing to God (Rom 13:11-14).<\/p>\n<p>The presence of God is the primary motivation for boldness and the means of banishing discouragement (Mt 28:19-20; Eph 3:8-21; Heb 13:5-6).<\/p>\n<p>Separation from contaminating influences and sin is demanded of all believers (2 Cor 6:14–7:1). Without this quality of life, the believer cannot expect to be found fit for God’s service (2 Tm 2:19-26). The disobedient child of God can expect removal of blessing and chastisement from God (Heb 12:3-13; Jas 4:1-3).<\/p>\n<p>The message concerning God’s judgment of sin and the establishment of the messianic kingdom is a message of hope to the NT believer as well as the Jews of Haggai’s day (Rom 15:4-13; 2 Pt 3:10-18).<\/p>\n<p>The key phrase of Haggai (“consider your ways”) has echoes in 1 Corinthians 11:28 and 2 Corinthians 13:5, as do his writings about the effects of sin and the blessings of God (Jude 1:1-25).<\/p>\n<p>The God of Haggai is given the title “Lord of hosts” (“<span>Lord<\/span> Almighty”) 14 times in the book. This title is characteristic of the postexilic prophetic books, Haggai, Zechariah, and Malachi, where it is found more than 80 times. It teaches that God is all-powerful and is Master of all spirit beings in heaven and all created beings on the earth.<\/p>\n<p>Haggai also testifies to the God-breathed quality of the Word of God and its divine authority. Over and over the prophet announces ways that God has spoken to him and is the author of these messages (at least 25 times in the space of 28 verses).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>First Message<\/h5>\n<p>The first message Haggai was to deliver to the Judeans was given to him “on the first day of the month” (Hg 1:1). Upon the first day of each month, the Jews were to bring special offerings to the sanctuary (Nm 28:11-15). God chose this special time to reveal the sin of the people with regard to the unfinished sanctuary.<\/p>\n<p>The leaders of the Judeans were singled out for the first message from the Lord (Hg 1:1). Zerubbabel was the civil leader or governor, and Joshua was the spiritual leader or high priest. Together, they were responsible for the activity (or inactivity) of God’s people.<\/p>\n<p>The word of the Lord revealed the procrastination of the people (1:2). God’s temple had not been completed because his people had determined for themselves that “the time is not come.” The energies and finances of God’s people had been channeled selfishly into their own homes (v 4).<\/p>\n<p>“Now” (1:5, <span>rsv<\/span>) focused the attention of the Jews upon the present requirement of God in the light of their sinful indifference. They were to give attention to their own condition spiritually and materially: “Consider how you have fared.” This key phrase of Haggai’s prophecies is literally “Set your heart on your ways” or “Lay your ways to your heart.” Self-examination would reveal that their procrastination had robbed them of more than just 16 years.<\/p>\n<p>Verse 6 reveals the poverty in which the Jews were living as a result of God’s chastisement for their sin. The blessings of God had been withdrawn in accord with his covenant (see Dt 28:15–29:1).<\/p>\n<p>Following another exhortation to “consider” their ways (Hg 1:7), the Lord revealed the remedy for the Jews’ cursed condition: “rebuild my house” (v 8). The disobedience with regard to the completion of the temple was the reason for their poverty (vv 9-11).<\/p>\n<p>The response of the leaders and the people was encouraging. The resumption of the construction of the temple was a definite manifestation of belief in the word of God (1:12). Immediate obedience also testified to the acceptance of the ministry of Haggai, who was “the <span>Lord<\/span>’s messenger” delivering “the <span>Lord<\/span>’s message” (v 13).<\/p>\n<h5>Second Message<\/h5>\n<p>Approximately one month later Haggai was summoned again by the Lord (2:1). The second message continued the note of encouragement with which the first message closed. Perhaps the builders had begun to feel the pressures of their service. Perhaps the old doubts and discouragements had plagued their faith again. The adversaries had reappeared to hinder them (Ezr 5:3–6:12). Haggai’s second message was similar to Ezra’s claim that “the eye of their God was upon the elders of the Jews” (Ezr 5:5, <span>rsv<\/span>). The Lord not only sees his servants’ needs but also sends relief and encouragement.<\/p>\n<p>The day of this second message was the last day of the Feast of Tabernacles (Lv 23:33-43). Perhaps this reminder of God’s glorious presence with their ancestors in the wilderness made their present situation all the more discouraging. Therefore, the Lord spoke to all the people rather than just to their leaders (Hg 2:2). Was there any survivor of the preexilic days who had personally beheld the glory of God as it resided in the Solomonic temple (cf. 1 Kgs 8:1-11; Ez 9:1–11:23)? Was the present temple “as nothing” in comparison (Hg 2:3)? The Babylonian Talmud listed five things that were absent in the new temple that had been present in the Solomonic temple: (1) the ark of the covenant, (2) the sacred fire, (3) the shekinah glory, (4) the Holy Spirit, and (5) the Urim and Thummim.<\/p>\n<p>Again, “now” calls attention to God’s remedy. Three times the command “take courage” is proclaimed (2:4). Each time the command is given, one of the recipients of God’s message is addressed (cf. v 2). The concluding command was “work.” The reason for the strength and the activity was God’s presence. The Holy Spirit might seem to be absent from the temple, but he would remain among the people “according to the word” of God (v 5).<\/p>\n<p>To encourage the workers further, God revealed the future glory of his house (2:6-9). That glory would come to pass after a time of judgment (vv 6-7a), when the treasures of all nations come in (v 7b). The exact meaning of this verse has been variously interpreted. The views center around two different translations: “the desire of all nations shall come” (<span>kjv<\/span>) and “and the treasures of all the nations will come to this Temple” (<span>nlt<\/span>).<\/p>\n<p>The arguments for the messianic interpretation based on the first translation may be summarized as follows: (1) The vast majority of both Christian and Jewish interpreters took this phrase as a reference to the Messiah. (2) The abstract noun “desire” may have the concrete concept of the one who is desirable. (3) Though the verb in the Hebrew is plural, it is grammatically possible for the agreement of subject and predicate to be based upon the second noun (“nations”) in a genitive relationship. (4) The time element is suitable since God has just judged the nations and the hour of Christ’s coming would be at hand. (5) An alternate translation is available that meets the grammatical difficulties but retains the messianic import: “They [the nations] have come to the desire of all the nations.”<\/p>\n<p>In spite of the weight of the arguments for this first view, it seems better to accept the second translation and corresponding view. The arguments are as follows: (1) The vast majority of early Christian and Jewish interpreters base their view on the Latin Vulgate translation (c. <span>AD<\/span> 400), while the second translation is in agreement with an older version, the Greek Septuagint (c. 300 <span>BC<\/span>). (2) The singular “desire” may be taken as a collective noun referring to “features” or “wealth.” (3) The principle of Hebrew grammar that allows the noun “nations” to be the one with which the verb agrees is a rare occurrence in poetic books for such constructions as this. It is unlikely that such phraseology would be used without Haggai’s declaring the exact meaning in the immediate context. (4) The immediate context does solve the difficulty by the plain declaration that the silver and the gold belong to the Lord (2:8). (5) The kingdom context of these verses accords well with such parallel passages as Isaiah 60:5, 11 and Revelation 21:24.<\/p>\n<p>The conclusion to this message of encouragement is that the future glory of the temple (cf. Hg 2:3) will be greater than in the days of the Solomonic temple (v 9), because the shekinah glory will return (Hg 2:7; Ez 43:1-5) and the building will have great beauty (cf. Hg 2:8; Is 60:13, 17). God will also grant peace (Hg 2:9) in his kingdom at the time of this future glorious temple (see Is 9:6-7; 66:12; Zec 6:13).<\/p>\n<h5>Third Message<\/h5>\n<p>About two months later Haggai received a third message from God (Hg 2:10). This time exhortation would be the theme, and the message was directed to the priests alone (v 11). Haggai used questions concerning the law of Moses to instruct the priests in the polluting character of sin. Something clean or holy cannot transfer its sanctity to something else (v 12). But that which is unholy <em>can<\/em> transfer <em>its<\/em> character to something clean, defiling it (Hg 2:13; cf. Lv 22:4-6; Nm 19:11).<\/p>\n<p>The application of this principle to the Judeans was clear: the offerings they brought during their years of disobedience were unacceptable to God because of Judah’s uncleanness (Hg 2:14).<\/p>\n<p>By reviving the memory of past disobedience and chastisement, God was exhorting the Jews to constantly “consider” (2:15, 18) the consequences of disobedience. Such consideration should prevent future spiritual indifference. The conclusion of the message was a reminder of the blessing of God upon the obedient (v 19).<\/p>\n<h5>Fourth Message<\/h5>\n<p>On the same day Haggai received another message from God (2:20). This message was to be directed toward Zerubbabel (v 21), who was to be encouraged by the permanency of his inherited Davidic office (cf. Hg 1:1; 2 Sm 7:4-17; 1 Chr 3:1, 5, 10, 17-20). The gentile nations would be judged and the kingdoms of the world overthrown (Hg 2:6-7, 21-22). This would be but the preparation for God’s rule (cf. Rv 11:15-18).<\/p>\n<p>The promise to Zerubbabel in Haggai 2:23 was God’s means of confirming that his promises to David were still operative even after the 70-year Babylonian captivity and the 16-year stagnation among the Judeans who had returned to Jerusalem. Zerubbabel was appointed “as a signet ring” by God. A signet was a personal cylinder or ring seal and a sign of the authenticity of their signature. Kings used them for identifying their decrees (Est 3:10; 8:8-10) and for confirming the authority of their deputies (Gn 41:42). God’s appointment of Zerubbabel “as a signet ring,” therefore, meant that Zerubbabel would be God’s seal of authority on the continuation of the Davidic line from which the Messiah should come and reign (cf. Mt 1:12; Lk 3:27).<\/p>\n<p><em>See also<\/em> Haggai (Person); Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>HAGGAI, Book of<\/h3>\n<p>Tenth of the 12 short prophetic books at the end of the OT.<\/p>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>Haggai was among the Jewish colonists at Jerusalem in the year 520 <span>BC<\/span> when his prophetic words were recorded (Ezr 5:1-2; 6:14). The four messages the Lord gave to Haggai were to be directed to specific individuals. The first was to Zerubbabel the governor and Joshua the high priest (Hg 1:1). The second was to Zerubbabel, Joshua, and the remnant of the people (2:2). The third was a word to the priests (v 11). The final message was limited to Zerubbabel (v 21).<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The key phrase of Haggai’s prophecies is “Consider your ways” or “Consider” (1:5, 7; 2:15, 18). The purpose of God’s messages to the Judean leadership and people, therefore, was to awaken them to their spiritual responsibilities. Two different classes of Judeans had to be turned from their indifference. The true believers needed to be reminded that God was merciful. The situation could be remedied, even though they thought the sins committed by their fathers were unforgivable. The hypocrites among the Judeans had only sought the promised blessings. They had only exchanged one form of idolatry for another. When the blessings did not materialize, they were disappointed.<\/p>\n<p>The unifying message was that today gives no key to what God will do tomorrow. God’s fulfillment of his promises cannot be judged by appearances. Haggai’s message was twofold: reproof and encouragement. The colonists needed to be chastised for their indifference and consoled in the midst of their troubles.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>Haggai is a practical book, dealing with the believer’s service to God. Procrastination and indifference have been debilitating sins among God’s people throughout all ages. Concern and a sense of urgency are always pleasing to God (Rom 13:11-14).<\/p>\n<p>The presence of God is the primary motivation for boldness and the means of banishing discouragement (Mt 28:19-20; Eph 3:8-21; Heb 13:5-6).<\/p>\n<p>Separation from contaminating influences and sin is demanded of all believers (2 Cor 6:14–7:1). Without this quality of life, the believer cannot expect to be found fit for God’s service (2 Tm 2:19-26). The disobedient child of God can expect removal of blessing and chastisement from God (Heb 12:3-13; Jas 4:1-3).<\/p>\n<p>The message concerning God’s judgment of sin and the establishment of the messianic kingdom is a message of hope to the NT believer as well as the Jews of Haggai’s day (Rom 15:4-13; 2 Pt 3:10-18).<\/p>\n<p>The key phrase of Haggai (“consider your ways”) has echoes in 1 Corinthians 11:28 and 2 Corinthians 13:5, as do his writings about the effects of sin and the blessings of God (Jude 1:1-25).<\/p>\n<p>The God of Haggai is given the title “Lord of hosts” (“<span>Lord<\/span> Almighty”) 14 times in the book. This title is characteristic of the postexilic prophetic books, Haggai, Zechariah, and Malachi, where it is found more than 80 times. It teaches that God is all-powerful and is Master of all spirit beings in heaven and all created beings on the earth.<\/p>\n<p>Haggai also testifies to the God-breathed quality of the Word of God and its divine authority. Over and over the prophet announces ways that God has spoken to him and is the author of these messages (at least 25 times in the space of 28 verses).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>First Message<\/h5>\n<p>The first message Haggai was to deliver to the Judeans was given to him “on the first day of the month” (Hg 1:1). Upon the first day of each month, the Jews were to bring special offerings to the sanctuary (Nm 28:11-15). God chose this special time to reveal the sin of the people with regard to the unfinished sanctuary.<\/p>\n<p>The leaders of the Judeans were singled out for the first message from the Lord (Hg 1:1). Zerubbabel was the civil leader or governor, and Joshua was the spiritual leader or high priest. Together, they were responsible for the activity (or inactivity) of God’s people.<\/p>\n<p>The word of the Lord revealed the procrastination of the people (1:2). God’s temple had not been completed because his people had determined for themselves that “the time is not come.” The energies and finances of God’s people had been channeled selfishly into their own homes (v 4).<\/p>\n<p>“Now” (1:5, <span>rsv<\/span>) focused the attention of the Jews upon the present requirement of God in the light of their sinful indifference. They were to give attention to their own condition spiritually and materially: “Consider how you have fared.” This key phrase of Haggai’s prophecies is literally “Set your heart on your ways” or “Lay your ways to your heart.” Self-examination would reveal that their procrastination had robbed them of more than just 16 years.<\/p>\n<p>Verse 6 reveals the poverty in which the Jews were living as a result of God’s chastisement for their sin. The blessings of God had been withdrawn in accord with his covenant (see Dt 28:15–29:1).<\/p>\n<p>Following another exhortation to “consider” their ways (Hg 1:7), the Lord revealed the remedy for the Jews’ cursed condition: “rebuild my house” (v 8). The disobedience with regard to the completion of the temple was the reason for their poverty (vv 9-11).<\/p>\n<p>The response of the leaders and the people was encouraging. The resumption of the construction of the temple was a definite manifestation of belief in the word of God (1:12). Immediate obedience also testified to the acceptance of the ministry of Haggai, who was “the <span>Lord<\/span>’s messenger” delivering “the <span>Lord<\/span>’s message” (v 13).<\/p>\n<h5>Second Message<\/h5>\n<p>Approximately one month later Haggai was summoned again by the Lord (2:1). The second message continued the note of encouragement with which the first message closed. Perhaps the builders had begun to feel the pressures of their service. Perhaps the old doubts and discouragements had plagued their faith again. The adversaries had reappeared to hinder them (Ezr 5:3–6:12). Haggai’s second message was similar to Ezra’s claim that “the eye of their God was upon the elders of the Jews” (Ezr 5:5, <span>rsv<\/span>). The Lord not only sees his servants’ needs but also sends relief and encouragement.<\/p>\n<p>The day of this second message was the last day of the Feast of Tabernacles (Lv 23:33-43). Perhaps this reminder of God’s glorious presence with their ancestors in the wilderness made their present situation all the more discouraging. Therefore, the Lord spoke to all the people rather than just to their leaders (Hg 2:2). Was there any survivor of the preexilic days who had personally beheld the glory of God as it resided in the Solomonic temple (cf. 1 Kgs 8:1-11; Ez 9:1–11:23)? Was the present temple “as nothing” in comparison (Hg 2:3)? The Babylonian Talmud listed five things that were absent in the new temple that had been present in the Solomonic temple: (1) the ark of the covenant, (2) the sacred fire, (3) the shekinah glory, (4) the Holy Spirit, and (5) the Urim and Thummim.<\/p>\n<p>Again, “now” calls attention to God’s remedy. Three times the command “take courage” is proclaimed (2:4). Each time the command is given, one of the recipients of God’s message is addressed (cf. v 2). The concluding command was “work.” The reason for the strength and the activity was God’s presence. The Holy Spirit might seem to be absent from the temple, but he would remain among the people “according to the word” of God (v 5).<\/p>\n<p>To encourage the workers further, God revealed the future glory of his house (2:6-9). That glory would come to pass after a time of judgment (vv 6-7a), when the treasures of all nations come in (v 7b). The exact meaning of this verse has been variously interpreted. The views center around two different translations: “the desire of all nations shall come” (<span>kjv<\/span>) and “and the treasures of all the nations will come to this Temple” (<span>nlt<\/span>).<\/p>\n<p>The arguments for the messianic interpretation based on the first translation may be summarized as follows: (1) The vast majority of both Christian and Jewish interpreters took this phrase as a reference to the Messiah. (2) The abstract noun “desire” may have the concrete concept of the one who is desirable. (3) Though the verb in the Hebrew is plural, it is grammatically possible for the agreement of subject and predicate to be based upon the second noun (“nations”) in a genitive relationship. (4) The time element is suitable since God has just judged the nations and the hour of Christ’s coming would be at hand. (5) An alternate translation is available that meets the grammatical difficulties but retains the messianic import: “They [the nations] have come to the desire of all the nations.”<\/p>\n<p>In spite of the weight of the arguments for this first view, it seems better to accept the second translation and corresponding view. The arguments are as follows: (1) The vast majority of early Christian and Jewish interpreters base their view on the Latin Vulgate translation (c. <span>AD<\/span> 400), while the second translation is in agreement with an older version, the Greek Septuagint (c. 300 <span>BC<\/span>). (2) The singular “desire” may be taken as a collective noun referring to “features” or “wealth.” (3) The principle of Hebrew grammar that allows the noun “nations” to be the one with which the verb agrees is a rare occurrence in poetic books for such constructions as this. It is unlikely that such phraseology would be used without Haggai’s declaring the exact meaning in the immediate context. (4) The immediate context does solve the difficulty by the plain declaration that the silver and the gold belong to the Lord (2:8). (5) The kingdom context of these verses accords well with such parallel passages as Isaiah 60:5, 11 and Revelation 21:24.<\/p>\n<p>The conclusion to this message of encouragement is that the future glory of the temple (cf. Hg 2:3) will be greater than in the days of the Solomonic temple (v 9), because the shekinah glory will return (Hg 2:7; Ez 43:1-5) and the building will have great beauty (cf. Hg 2:8; Is 60:13, 17). God will also grant peace (Hg 2:9) in his kingdom at the time of this future glorious temple (see Is 9:6-7; 66:12; Zec 6:13).<\/p>\n<h5>Third Message<\/h5>\n<p>About two months later Haggai received a third message from God (Hg 2:10). This time exhortation would be the theme, and the message was directed to the priests alone (v 11). Haggai used questions concerning the law of Moses to instruct the priests in the polluting character of sin. Something clean or holy cannot transfer its sanctity to something else (v 12). But that which is unholy <em>can<\/em> transfer <em>its<\/em> character to something clean, defiling it (Hg 2:13; cf. Lv 22:4-6; Nm 19:11).<\/p>\n<p>The application of this principle to the Judeans was clear: the offerings they brought during their years of disobedience were unacceptable to God because of Judah’s uncleanness (Hg 2:14).<\/p>\n<p>By reviving the memory of past disobedience and chastisement, God was exhorting the Jews to constantly “consider” (2:15, 18) the consequences of disobedience. Such consideration should prevent future spiritual indifference. The conclusion of the message was a reminder of the blessing of God upon the obedient (v 19).<\/p>\n<h5>Fourth Message<\/h5>\n<p>On the same day Haggai received another message from God (2:20). This message was to be directed toward Zerubbabel (v 21), who was to be encouraged by the permanency of his inherited Davidic office (cf. Hg 1:1; 2 Sm 7:4-17; 1 Chr 3:1, 5, 10, 17-20). The gentile nations would be judged and the kingdoms of the world overthrown (Hg 2:6-7, 21-22). This would be but the preparation for God’s rule (cf. Rv 11:15-18).<\/p>\n<p>The promise to Zerubbabel in Haggai 2:23 was God’s means of confirming that his promises to David were still operative even after the 70-year Babylonian captivity and the 16-year stagnation among the Judeans who had returned to Jerusalem. Zerubbabel was appointed “as a signet ring” by God. A signet was a personal cylinder or ring seal and a sign of the authenticity of their signature. Kings used them for identifying their decrees (Est 3:10; 8:8-10) and for confirming the authority of their deputies (Gn 41:42). God’s appointment of Zerubbabel “as a signet ring,” therefore, meant that Zerubbabel would be God’s seal of authority on the continuation of the Davidic line from which the Messiah should come and reign (cf. Mt 1:12; Lk 3:27).<\/p>\n<p><em>See also<\/em> Haggai (Person); Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"HAGGAI, Book of Tenth of the 12 short prophetic books at the end of the OT. Preview • Author and Date • Purpose • Teaching • Content Author and Date Haggai was among the Jewish colonists at Jerusalem in the year 520 BC when his prophetic words were recorded (Ezr 5:1-2; 6:14). The four messages the Lord gave to Haggai were to be directed to specific individuals. The first was to Zerubbabel the governor and Joshua the high priest (Hg 1:1). The second was to Zerubbabel, Joshua, and the remnant o...","summary_en":"HAGGAI, Book of Tenth of the 12 short prophetic books at the end of the OT. Preview • Author and Date • Purpose • Teaching • Content Author and Date Haggai was among the Jewish colonists at Jerusalem in the year 520 BC when his prophetic words were recorded (Ezr 5:1-2; 6:14). The four messages the Lord gave to Haggai were to be directed to specific individuals. The first was to Zerubbabel the governor and Joshua the high priest (Hg 1:1). The second was to Zerubbabel, Joshua, and the remnant o...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21782,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kingdom of Heaven Kingdom of God","title_en":"Kingdom of Heaven Kingdom of God","content_ro":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\n<p>The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Old Testament Background<\/p>\n<p>• In the New Testament<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, <span>nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\n<p>The NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\n<p>The key to an understanding of the kingdom of God is that the basic meaning of the Greek word <span class=\"greek\" lang=\"el\">basileia<\/span><em>,<\/em> as also of the Hebrew <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, <span>kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of <span class=\"hebrew\" lang=\"he\">malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\n<p>When <span class=\"hebrew\" lang=\"he\">malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, <span>nlt<\/span>).<\/p>\n<p>Further, if a king rules, there must be a realm or sphere over which he reigns. This is also called <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, <span>rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\n<p>This same twofold use of <span class=\"greek\" lang=\"el\">basileia<\/span> is found in the NT. In fact, <span class=\"greek\" lang=\"el\">basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (<span>niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, <span>nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, <span>rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\n<p>This central meaning of <span class=\"greek\" lang=\"el\">basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, <span>rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\n<p>Also in the NT are sayings about being <em>in<\/em> the kingdom or of <em>entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\n<p class=\"h2\" id=\"OldTestamentBackground\">Old Testament Background<\/p>\n<p>The expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\n<p>This brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\n<p>The prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\n<p>Behind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\n<p>Because God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\n<p>While the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, <span>nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\n<p>Such language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\n<p>A distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\n<p>The eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, <span>nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>Jesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the <span>kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\n<p>Matthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\n<p>The eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, <span>rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, <span>rsv<\/span>).<\/p>\n<p>The eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, <span>rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\n<p>Jesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\n<p>In most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\n<p>In his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\n<p>This is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, <span>nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, <span>nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, <span>nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\n<p>It is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\n<p>The meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, <span>nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, <span>nlt<\/span>).<\/p>\n<p>Here was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\n<p>The note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, <span>nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\n<p>A saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, <span>rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\n<p>Fulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, <span>rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\n<p>The most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, <span>rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\n<p>In explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, <span>rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\n<p>A similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, <span>rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\n<p>Here is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\n<p>In contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\n<p>The presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\n<p>If God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\n<p>In the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\n<p>In Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\n<p>One important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>Paul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\n<p>The central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\n<p><em>See also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","content_en":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\n<p>The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Old Testament Background<\/p>\n<p>• In the New Testament<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, <span>nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\n<p>The NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\n<p>The key to an understanding of the kingdom of God is that the basic meaning of the Greek word <span class=\"greek\" lang=\"el\">basileia<\/span><em>,<\/em> as also of the Hebrew <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, <span>kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of <span class=\"hebrew\" lang=\"he\">malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\n<p>When <span class=\"hebrew\" lang=\"he\">malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, <span>nlt<\/span>).<\/p>\n<p>Further, if a king rules, there must be a realm or sphere over which he reigns. This is also called <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, <span>rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\n<p>This same twofold use of <span class=\"greek\" lang=\"el\">basileia<\/span> is found in the NT. In fact, <span class=\"greek\" lang=\"el\">basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (<span>niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, <span>nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, <span>rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\n<p>This central meaning of <span class=\"greek\" lang=\"el\">basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, <span>rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\n<p>Also in the NT are sayings about being <em>in<\/em> the kingdom or of <em>entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\n<p class=\"h2\" id=\"OldTestamentBackground\">Old Testament Background<\/p>\n<p>The expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\n<p>This brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\n<p>The prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\n<p>Behind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\n<p>Because God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\n<p>While the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, <span>nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\n<p>Such language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\n<p>A distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\n<p>The eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, <span>nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>Jesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the <span>kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\n<p>Matthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\n<p>The eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, <span>rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, <span>rsv<\/span>).<\/p>\n<p>The eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, <span>rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\n<p>Jesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\n<p>In most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\n<p>In his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\n<p>This is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, <span>nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, <span>nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, <span>nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\n<p>It is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\n<p>The meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, <span>nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, <span>nlt<\/span>).<\/p>\n<p>Here was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\n<p>The note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, <span>nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\n<p>A saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, <span>rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\n<p>Fulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, <span>rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\n<p>The most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, <span>rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\n<p>In explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, <span>rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\n<p>A similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, <span>rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\n<p>Here is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\n<p>In contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\n<p>The presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\n<p>If God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\n<p>In the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\n<p>In Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\n<p>One important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>Paul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\n<p>The central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\n<p><em>See also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","summary_ro":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","summary_en":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23463,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lord’s Prayer, the*","title_en":"Lord’s Prayer, the*","content_ro":"<h3>LORD’S PRAYER, The*<\/h3>\n<p>Pattern for prayer Jesus gave his followers to use. There are two versions of the Lord’s Prayer (Mt 6:9-13; Lk 11:2-4). The former is included in the Sermon on the Mount; the latter is Jesus’ response to a disciple’s request that he teach them to pray. There are considerable differences between the two versions.<\/p>\n<p>Some scholars devote a good deal of attention to the question of which is the earlier of the two. Generally speaking, they conclude that in most points Luke’s is the earlier form. This is largely because it is shorter, and there is no reason why someone should leave out anything in a prayer as short as this, whereas it is easy to see why additions might be made. These scholars usually hold that in some of the wording Matthew is likely to have retained the earlier form.<\/p>\n<p>This approach, however, does not take into account the fact that Jesus seems to have regarded the prayer as a pattern, not as a formula. In Matthew he introduces it with the words “Pray then like this.” If the prayer was seriously meant as a model, it is unlikely that it would be recited only once. On the contrary, it is to be expected that Jesus would have used it on a number of occasions. And if he seriously meant people to pray “in this way” (and not invariably in these words), then variations in the wording are to be expected.<\/p>\n<p>Some recent writers regard the whole prayer as eschatological—that is, concerned with the end of the world. They take the petition “Thy kingdom come” as central and understand all the other petitions to refer in one way or another to the coming kingdom. The prayer about hallowing the name is then seen as a prayer for the destruction of God’s enemies who do not revere his holiness; the line about the bread becomes a petition for the messianic banquet; and so on. But this is to take the words in an unnatural sense. Christians are, of course, always living in the “last days,” and there is no reason why they should not see an application of Jesus’ words to the eschatological situation. It seems much more probable, however, that we should understand the prayer with reference to the help we need in our daily lives.<\/p>\n<p>Our Father which art in heaven,<\/p>\n<p>Hallowed be thy name.<\/p>\n<p>Thy kingdom come.<\/p>\n<p>Thy will be done in earth,<\/p>\n<p>as it is in heaven.<\/p>\n<p>Give us this day our daily bread.<\/p>\n<p>And forgive us our debts,<\/p>\n<p>as we forgive our debtors.<\/p>\n<p>And lead us not into temptation,<\/p>\n<p>but deliver us from evil:<\/p>\n<p>For thine is the kingdom,<\/p>\n<p>and the power,<\/p>\n<p>and the glory, for ever.<\/p>\n<p>Amen.<\/p>\n<p>The first person singular pronoun is not used anywhere in the prayer. We say, “Our Father, . . . give us. . . .” This prayer is meant for a community. It may profitably be used by an individual, but it is not meant as an aid to private devotion. It is a prayer to be said by God’s people; it is the prayer of the Christian family.<\/p>\n<p>In Matthew the opening words are “Our Father in heaven,” whereas Luke has simply “Father.” Those who pray like this are members of a family, and they look to God as the head of the family, one who is bound to them by ties of love. Matthew’s “in heaven” brings out something of his dignity, and this is seen also in the petition “Hallowed [Honored] be thy name” (identical in the two). In antiquity “the name” meant far more than it does to us. In some way it summed up the whole person. Thus this petition is more than a prayer that people will use the name of God reverently rather than blasphemously (though that is important and is included). It looks for people to have a reverent attitude to all that God stands for. They should have a proper humility before God, being ready to honor him as he is in all his holiness.<\/p>\n<p>“Thy kingdom come” is the petition that most of all looks for the eschatological activity of God. Christians have always longed for the day when God will overthrow the kingdoms of this earth and when all will become the kingdom of our Lord and of his Christ (Rv 11:15). This is included in the meaning of the petition. But there is another sense in which the kingdom is a present reality, a kingdom that is now in human hearts and lives. This aspect of the kingdom is brought out in the words added in Matthew’s version, “Thy will be done on earth as it is in heaven” (Mt 6:10). The servant of God looks for the rule of God to become actual in more and more lives.<\/p>\n<p>In the petition about bread Jesus is concerned with the material necessities of daily life. Jesus’ followers are, it is true, not to be anxious about the things they need to eat and to wear (Mt 6:25). But Jesus also taught that they should constantly look to God for such needs to be supplied (vv 32-33). The view that the messianic banquet is in mind does not reckon with the fact that the banquet is regarded as a feast, while it is bread, not some festive food, that is mentioned here. The big problem in this petition is the meaning of the word usually translated “daily.” It is an exceedingly rare word, and many scholars think that it was coined by Christians. Since it is impossible to establish meaning from the way it is used, discussions center on its derivation. It could mean any number of things: “daily,” “for today,” “for the coming day,” “for tomorrow,” or “necessary.” The traditional understanding, “daily,” seems most probable. But however we translate it, the prayer is for the simple and present necessities of life. Jesus was counseling his followers to pray for necessities, not luxuries, and for what is needed now, not a great store for many days to come. By confining the petition to present needs, Jesus taught a day-by-day dependence on God.<\/p>\n<p>The petition about forgiveness differs slightly in the two accounts. In Matthew it is “Forgive us our debts,” while Luke has “Forgive us our sins.” Without question it is the forgiveness of sins that is in mind, but the Matthean form sees sin as an indebtedness. We owe it to God to live uprightly. He has provided all we need to do this. So when we sin, we become debtors. The sinner has failed to fulfill his obligations, what he “owes.” Matthew goes on to say, “as we also have forgiven our debtors,” and Luke, “for we ourselves forgive everyone indebted to us.” The tense in Matthew indicates that the person praying is not only ready to forgive but has already forgiven those who have sinned against him; in Luke, that he habitually forgives. Further, he does so in the case of every debtor.<\/p>\n<p>In neither form of the prayer is it implied that human forgiveness earns God’s forgiveness. The NT makes it clear that God forgives on account of his mercy, shown in Christ’s dying for us on the cross. Nothing we do can merit forgiveness. There is also the thought that those who seek forgiveness should show a forgiving spirit. How can we claim the forgiveness of our sins if we do not forgive others who sin against us?<\/p>\n<p>There is dispute as to the precise meaning of the petition traditionally translated “lead us not into temptation.” Some favor a rendering like that of the <span>neb<\/span>, “do not bring us to the test.” The word usually understood as “temptation” does sometimes mean a proving or a testing. But it is the kind of testing that the evil one engages in, testing with a view to failure. It is thus the normal word to be used when temptation is in mind. If the whole prayer is to be understood eschatologically, then “do not bring us to the test” is no doubt the way this petition should be taken. The great testing time that comes with the upsurge of evil in the last days is something from which every Christian naturally shrinks, and the prayer would give expression to this. But it is much more likely that the prayer refers to life here and now. Even so, it may mean “severe trial,” and some scholars favor this. They think that Jesus was counseling his followers to pray for a quiet life in which they would not meet serious misfortune. But a prayer to be delivered from temptation is much more likely. Christians know their weakness and readiness to sin, so pray that they may be kept from the temptation to go astray. It is true that God does not tempt people (Jas 1:13). But it is also true that it is important for the believer to avoid evil. One should not see how close to sinning one can come without actually doing it, but one should keep as far away from it as possible (cf., e.g., 1 Cor 6:18; 10:14).<\/p>\n<p>Matthew adds, “but deliver us from evil” (as do some manuscripts of Luke). This is a further development of the prayer just offered. There is uncertainty as to whether the last word means “evil” generally or “the evil one.” Either meaning is possible. Christians pray that they may not be tempted, and this leads naturally to the thought either that they may not become the prey of evil or that they may be free from the domination of the devil. It is the general thrust of Jesus’ teaching that should decide the point, not the precise language used here.<\/p>\n<p>This is where the prayer ends in Luke and in the oldest manuscripts of Matthew. Few would doubt that here is where the prayer ended in the teaching of our Lord. But many manuscripts, some of them fairly old, add the familiar words, “for thine is the kingdom and the power and the glory for ever.” This is the kind of doxology that is often found in prayers in antiquity, both Jewish (cf. 1 Chr 29:11) and Christian. The early Christians used the Lord’s Prayer in worship services and doubtless found this a splendid way to end it. In time, what was so acceptable in worship found its way into some of the manuscripts. We may well continue to end the prayer in this way. It is good to remind ourselves that all ultimate sovereignty, power, and glory belong to God forever. But we should not see this as part of the prayer Jesus taught his followers to use.<\/p>\n<p><em>See also<\/em> Prayer; Sermon on the Mount; Worship.<\/p>","content_en":"<h3>LORD’S PRAYER, The*<\/h3>\n<p>Pattern for prayer Jesus gave his followers to use. There are two versions of the Lord’s Prayer (Mt 6:9-13; Lk 11:2-4). The former is included in the Sermon on the Mount; the latter is Jesus’ response to a disciple’s request that he teach them to pray. There are considerable differences between the two versions.<\/p>\n<p>Some scholars devote a good deal of attention to the question of which is the earlier of the two. Generally speaking, they conclude that in most points Luke’s is the earlier form. This is largely because it is shorter, and there is no reason why someone should leave out anything in a prayer as short as this, whereas it is easy to see why additions might be made. These scholars usually hold that in some of the wording Matthew is likely to have retained the earlier form.<\/p>\n<p>This approach, however, does not take into account the fact that Jesus seems to have regarded the prayer as a pattern, not as a formula. In Matthew he introduces it with the words “Pray then like this.” If the prayer was seriously meant as a model, it is unlikely that it would be recited only once. On the contrary, it is to be expected that Jesus would have used it on a number of occasions. And if he seriously meant people to pray “in this way” (and not invariably in these words), then variations in the wording are to be expected.<\/p>\n<p>Some recent writers regard the whole prayer as eschatological—that is, concerned with the end of the world. They take the petition “Thy kingdom come” as central and understand all the other petitions to refer in one way or another to the coming kingdom. The prayer about hallowing the name is then seen as a prayer for the destruction of God’s enemies who do not revere his holiness; the line about the bread becomes a petition for the messianic banquet; and so on. But this is to take the words in an unnatural sense. Christians are, of course, always living in the “last days,” and there is no reason why they should not see an application of Jesus’ words to the eschatological situation. It seems much more probable, however, that we should understand the prayer with reference to the help we need in our daily lives.<\/p>\n<p>Our Father which art in heaven,<\/p>\n<p>Hallowed be thy name.<\/p>\n<p>Thy kingdom come.<\/p>\n<p>Thy will be done in earth,<\/p>\n<p>as it is in heaven.<\/p>\n<p>Give us this day our daily bread.<\/p>\n<p>And forgive us our debts,<\/p>\n<p>as we forgive our debtors.<\/p>\n<p>And lead us not into temptation,<\/p>\n<p>but deliver us from evil:<\/p>\n<p>For thine is the kingdom,<\/p>\n<p>and the power,<\/p>\n<p>and the glory, for ever.<\/p>\n<p>Amen.<\/p>\n<p>The first person singular pronoun is not used anywhere in the prayer. We say, “Our Father, . . . give us. . . .” This prayer is meant for a community. It may profitably be used by an individual, but it is not meant as an aid to private devotion. It is a prayer to be said by God’s people; it is the prayer of the Christian family.<\/p>\n<p>In Matthew the opening words are “Our Father in heaven,” whereas Luke has simply “Father.” Those who pray like this are members of a family, and they look to God as the head of the family, one who is bound to them by ties of love. Matthew’s “in heaven” brings out something of his dignity, and this is seen also in the petition “Hallowed [Honored] be thy name” (identical in the two). In antiquity “the name” meant far more than it does to us. In some way it summed up the whole person. Thus this petition is more than a prayer that people will use the name of God reverently rather than blasphemously (though that is important and is included). It looks for people to have a reverent attitude to all that God stands for. They should have a proper humility before God, being ready to honor him as he is in all his holiness.<\/p>\n<p>“Thy kingdom come” is the petition that most of all looks for the eschatological activity of God. Christians have always longed for the day when God will overthrow the kingdoms of this earth and when all will become the kingdom of our Lord and of his Christ (Rv 11:15). This is included in the meaning of the petition. But there is another sense in which the kingdom is a present reality, a kingdom that is now in human hearts and lives. This aspect of the kingdom is brought out in the words added in Matthew’s version, “Thy will be done on earth as it is in heaven” (Mt 6:10). The servant of God looks for the rule of God to become actual in more and more lives.<\/p>\n<p>In the petition about bread Jesus is concerned with the material necessities of daily life. Jesus’ followers are, it is true, not to be anxious about the things they need to eat and to wear (Mt 6:25). But Jesus also taught that they should constantly look to God for such needs to be supplied (vv 32-33). The view that the messianic banquet is in mind does not reckon with the fact that the banquet is regarded as a feast, while it is bread, not some festive food, that is mentioned here. The big problem in this petition is the meaning of the word usually translated “daily.” It is an exceedingly rare word, and many scholars think that it was coined by Christians. Since it is impossible to establish meaning from the way it is used, discussions center on its derivation. It could mean any number of things: “daily,” “for today,” “for the coming day,” “for tomorrow,” or “necessary.” The traditional understanding, “daily,” seems most probable. But however we translate it, the prayer is for the simple and present necessities of life. Jesus was counseling his followers to pray for necessities, not luxuries, and for what is needed now, not a great store for many days to come. By confining the petition to present needs, Jesus taught a day-by-day dependence on God.<\/p>\n<p>The petition about forgiveness differs slightly in the two accounts. In Matthew it is “Forgive us our debts,” while Luke has “Forgive us our sins.” Without question it is the forgiveness of sins that is in mind, but the Matthean form sees sin as an indebtedness. We owe it to God to live uprightly. He has provided all we need to do this. So when we sin, we become debtors. The sinner has failed to fulfill his obligations, what he “owes.” Matthew goes on to say, “as we also have forgiven our debtors,” and Luke, “for we ourselves forgive everyone indebted to us.” The tense in Matthew indicates that the person praying is not only ready to forgive but has already forgiven those who have sinned against him; in Luke, that he habitually forgives. Further, he does so in the case of every debtor.<\/p>\n<p>In neither form of the prayer is it implied that human forgiveness earns God’s forgiveness. The NT makes it clear that God forgives on account of his mercy, shown in Christ’s dying for us on the cross. Nothing we do can merit forgiveness. There is also the thought that those who seek forgiveness should show a forgiving spirit. How can we claim the forgiveness of our sins if we do not forgive others who sin against us?<\/p>\n<p>There is dispute as to the precise meaning of the petition traditionally translated “lead us not into temptation.” Some favor a rendering like that of the <span>neb<\/span>, “do not bring us to the test.” The word usually understood as “temptation” does sometimes mean a proving or a testing. But it is the kind of testing that the evil one engages in, testing with a view to failure. It is thus the normal word to be used when temptation is in mind. If the whole prayer is to be understood eschatologically, then “do not bring us to the test” is no doubt the way this petition should be taken. The great testing time that comes with the upsurge of evil in the last days is something from which every Christian naturally shrinks, and the prayer would give expression to this. But it is much more likely that the prayer refers to life here and now. Even so, it may mean “severe trial,” and some scholars favor this. They think that Jesus was counseling his followers to pray for a quiet life in which they would not meet serious misfortune. But a prayer to be delivered from temptation is much more likely. Christians know their weakness and readiness to sin, so pray that they may be kept from the temptation to go astray. It is true that God does not tempt people (Jas 1:13). But it is also true that it is important for the believer to avoid evil. One should not see how close to sinning one can come without actually doing it, but one should keep as far away from it as possible (cf., e.g., 1 Cor 6:18; 10:14).<\/p>\n<p>Matthew adds, “but deliver us from evil” (as do some manuscripts of Luke). This is a further development of the prayer just offered. There is uncertainty as to whether the last word means “evil” generally or “the evil one.” Either meaning is possible. Christians pray that they may not be tempted, and this leads naturally to the thought either that they may not become the prey of evil or that they may be free from the domination of the devil. It is the general thrust of Jesus’ teaching that should decide the point, not the precise language used here.<\/p>\n<p>This is where the prayer ends in Luke and in the oldest manuscripts of Matthew. Few would doubt that here is where the prayer ended in the teaching of our Lord. But many manuscripts, some of them fairly old, add the familiar words, “for thine is the kingdom and the power and the glory for ever.” This is the kind of doxology that is often found in prayers in antiquity, both Jewish (cf. 1 Chr 29:11) and Christian. The early Christians used the Lord’s Prayer in worship services and doubtless found this a splendid way to end it. In time, what was so acceptable in worship found its way into some of the manuscripts. We may well continue to end the prayer in this way. It is good to remind ourselves that all ultimate sovereignty, power, and glory belong to God forever. But we should not see this as part of the prayer Jesus taught his followers to use.<\/p>\n<p><em>See also<\/em> Prayer; Sermon on the Mount; Worship.<\/p>","summary_ro":"LORD’S PRAYER, The* Pattern for prayer Jesus gave his followers to use. There are two versions of the Lord’s Prayer (Mt 6:9-13; Lk 11:2-4). The former is included in the Sermon on the Mount; the latter is Jesus’ response to a disciple’s request that he teach them to pray. There are considerable differences between the two versions. Some scholars devote a good deal of attention to the question of which is the earlier of the two. Generally speaking, they conclude that in most points Luke’s is t...","summary_en":"LORD’S PRAYER, The* Pattern for prayer Jesus gave his followers to use. There are two versions of the Lord’s Prayer (Mt 6:9-13; Lk 11:2-4). The former is included in the Sermon on the Mount; the latter is Jesus’ response to a disciple’s request that he teach them to pray. There are considerable differences between the two versions. Some scholars devote a good deal of attention to the question of which is the earlier of the two. Generally speaking, they conclude that in most points Luke’s is t...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32976,"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>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>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 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>\n<p>From 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>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>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 <span>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” (<span>AD<\/span> 81–96).<\/p>\n<p>The 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>\n<p>Likewise, 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>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The 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>\n<p>The 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>\n<p>While 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>\n<p>The 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>\n<p>Revelation 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”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much 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>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This 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>\n<p>Variations 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>\n<p>As 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>\n<p>According 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>\n<p>This 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>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT 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\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>After 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>\n<p>These 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>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. 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>\n<p>In 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>\n<p>Chapters 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>\n<p>A 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>\n<p>Chapter 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>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>Some 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>\n<p>After 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>\n<p>After 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>\n<p>Opinion 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>\n<p>As 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>\n<p>The 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>\n<p>The 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” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 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>\n<p>The 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>\n<p>In 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>\n<p>Since 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>\n<p>The 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>\n<p>Turning 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>\n<p>The 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>\n<p>The 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>\n<p>Chapter 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>\n<p>The 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, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 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>\n<p>These 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>\n<p>To 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>\n<p>Chapter 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>\n<p>In 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>\n<p>Finally, 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>\n<p>This 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>\n<p>Although 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>\n<p>The 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>\n<p>The 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>\n<p>In 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>\n<p>The 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>\n<p>John 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>\n<p>Allusions 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>\n<p>The 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>\n<p>With 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>\n<p><em>See also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>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 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>\n<p>From 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>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>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 <span>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” (<span>AD<\/span> 81–96).<\/p>\n<p>The 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>\n<p>Likewise, 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>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The 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>\n<p>The 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>\n<p>While 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>\n<p>The 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>\n<p>Revelation 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”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much 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>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This 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>\n<p>Variations 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>\n<p>As 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>\n<p>According 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>\n<p>This 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>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT 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\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>After 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>\n<p>These 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>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. 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>\n<p>In 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>\n<p>Chapters 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>\n<p>A 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>\n<p>Chapter 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>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>Some 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>\n<p>After 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>\n<p>After 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>\n<p>Opinion 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>\n<p>As 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>\n<p>The 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>\n<p>The 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” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 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>\n<p>The 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>\n<p>In 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>\n<p>Since 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>\n<p>The 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>\n<p>Turning 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>\n<p>The 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>\n<p>The 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>\n<p>Chapter 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>\n<p>The 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, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 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>\n<p>These 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>\n<p>To 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>\n<p>Chapter 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>\n<p>In 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>\n<p>Finally, 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>\n<p>This 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>\n<p>Although 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>\n<p>The 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>\n<p>The 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>\n<p>In 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>\n<p>The 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>\n<p>John 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>\n<p>Allusions 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>\n<p>The 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>\n<p>With 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>\n<p><em>See 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":59459,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:15","title_en":"Study Note: Apocalipsa 11:15","content_ro":"<p><strong>11:15-19<\/strong> The <em>seventh<\/em> trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.<\/p>","content_en":"<p><strong>11:15-19<\/strong> The <em>seventh<\/em> trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.<\/p>","summary_ro":"11:15-19 The seventh trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.","summary_en":"11:15-19 The seventh trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59460,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:15","title_en":"Study Note: Apocalipsa 11:15","content_ro":"<p><strong>11:15<\/strong> <em>Loud voices<\/em> in the court of <em>heaven<\/em> sing a victory hymn; the earth has been transformed into the realm of <em>our Lord<\/em> and <em>his Christ<\/em><em>,<\/em> who is enthroned as king <em>forever<\/em>.<\/p>","content_en":"<p><strong>11:15<\/strong> <em>Loud voices<\/em> in the court of <em>heaven<\/em> sing a victory hymn; the earth has been transformed into the realm of <em>our Lord<\/em> and <em>his Christ<\/em><em>,<\/em> who is enthroned as king <em>forever<\/em>.<\/p>","summary_ro":"11:15 Loud voices in the court of heaven sing a victory hymn; the earth has been transformed into the realm of our Lord and his Christ, who is enthroned as king forever.","summary_en":"11:15 Loud voices in the court of heaven sing a victory hymn; the earth has been transformed into the realm of our Lord and his Christ, who is enthroned as king forever.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87085,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:15","title_en":"Study Note: Apocalipsa 11:15","content_ro":"<p><strong>11:15-19<\/strong> The <em>seventh<\/em> trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.<\/p>","content_en":"<p><strong>11:15-19<\/strong> The <em>seventh<\/em> trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.<\/p>","summary_ro":"11:15-19 The seventh trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.","summary_en":"11:15-19 The seventh trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87086,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:15","title_en":"Study Note: Apocalipsa 11:15","content_ro":"<p><strong>11:15<\/strong> <em>Loud voices<\/em> in the court of <em>heaven<\/em> sing a victory hymn; the earth has been transformed into the realm of <em>our Lord<\/em> and <em>his Christ<\/em><em>,<\/em> who is enthroned as king <em>forever<\/em>.<\/p>","content_en":"<p><strong>11:15<\/strong> <em>Loud voices<\/em> in the court of <em>heaven<\/em> sing a victory hymn; the earth has been transformed into the realm of <em>our Lord<\/em> and <em>his Christ<\/em><em>,<\/em> who is enthroned as king <em>forever<\/em>.<\/p>","summary_ro":"11:15 Loud voices in the court of heaven sing a victory hymn; the earth has been transformed into the realm of our Lord and his Christ, who is enthroned as king forever.","summary_en":"11:15 Loud voices in the court of heaven sing a victory hymn; the earth has been transformed into the realm of our Lord and his Christ, who is enthroned as king forever.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114711,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:15","title_en":"Study Note: Apocalipsa 11:15","content_ro":"<p><strong>11:15-19<\/strong> The <em>seventh<\/em> trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.<\/p>","content_en":"<p><strong>11:15-19<\/strong> The <em>seventh<\/em> trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.<\/p>","summary_ro":"11:15-19 The seventh trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.","summary_en":"11:15-19 The seventh trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114712,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:15","title_en":"Study Note: Apocalipsa 11:15","content_ro":"<p><strong>11:15<\/strong> <em>Loud voices<\/em> in the court of <em>heaven<\/em> sing a victory hymn; the earth has been transformed into the realm of <em>our Lord<\/em> and <em>his Christ<\/em><em>,<\/em> who is enthroned as king <em>forever<\/em>.<\/p>","content_en":"<p><strong>11:15<\/strong> <em>Loud voices<\/em> in the court of <em>heaven<\/em> sing a victory hymn; the earth has been transformed into the realm of <em>our Lord<\/em> and <em>his Christ<\/em><em>,<\/em> who is enthroned as king <em>forever<\/em>.<\/p>","summary_ro":"11:15 Loud voices in the court of heaven sing a victory hymn; the earth has been transformed into the realm of our Lord and his Christ, who is enthroned as king forever.","summary_en":"11:15 Loud voices in the court of heaven sing a victory hymn; the earth has been transformed into the realm of our Lord and his Christ, who is enthroned as king forever.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142337,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:15","title_en":"Study Note: Apocalipsa 11:15","content_ro":"<p><strong>11:15-19<\/strong> The <em>seventh<\/em> trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.<\/p>","content_en":"<p><strong>11:15-19<\/strong> The <em>seventh<\/em> trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.<\/p>","summary_ro":"11:15-19 The seventh trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.","summary_en":"11:15-19 The seventh trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142338,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:15","title_en":"Study Note: Apocalipsa 11:15","content_ro":"<p><strong>11:15<\/strong> <em>Loud voices<\/em> in the court of <em>heaven<\/em> sing a victory hymn; the earth has been transformed into the realm of <em>our Lord<\/em> and <em>his Christ<\/em><em>,<\/em> who is enthroned as king <em>forever<\/em>.<\/p>","content_en":"<p><strong>11:15<\/strong> <em>Loud voices<\/em> in the court of <em>heaven<\/em> sing a victory hymn; the earth has been transformed into the realm of <em>our Lord<\/em> and <em>his Christ<\/em><em>,<\/em> who is enthroned as king <em>forever<\/em>.<\/p>","summary_ro":"11:15 Loud voices in the court of heaven sing a victory hymn; the earth has been transformed into the realm of our Lord and his Christ, who is enthroned as king forever.","summary_en":"11:15 Loud voices in the court of heaven sing a victory hymn; the earth has been transformed into the realm of our Lord and his Christ, who is enthroned as king forever.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61149,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Monarchy","title_en":"Monarchy","content_ro":"<h3>Monarchy<\/h3>\n<p>One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs, so kings reigned either on behalf of the gods or as presumed gods themselves.<\/p>\n<p>The Israelites envied other nations and were not interested in the long-term implications of monarchy, in spite of Samuel’s warnings (1 Sam 8:10-18). Several hundred years of monarchy would prove that Samuel’s apprehensions were justified: Wicked kings eventually led God’s chosen nation into foreign domination and exile. Yet God used the monarchy to fulfill his purposes, as he would provide the Messiah through David and his dynasty, establishing an eternal kingdom (see 2 Sam 7:8-16; Matt 21:1-11; Rev 5:5; 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 17:14-20; 33:5; Judg 17:6; 21:25; 1 Sam 8:5-22; 10:1, 24-25; 2 Sam 7:8-16; Ps 89:35-37; Eccl 8:2-5; Isa 33:22; Matt 21:1-11; 22:42-46; 27:11; 1 Tim 1:17; 1 Pet 2:13-14; Rev 5:5; 11:15; 15:3<\/p>","content_en":"<h3>Monarchy<\/h3>\n<p>One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs, so kings reigned either on behalf of the gods or as presumed gods themselves.<\/p>\n<p>The Israelites envied other nations and were not interested in the long-term implications of monarchy, in spite of Samuel’s warnings (1 Sam 8:10-18). Several hundred years of monarchy would prove that Samuel’s apprehensions were justified: Wicked kings eventually led God’s chosen nation into foreign domination and exile. Yet God used the monarchy to fulfill his purposes, as he would provide the Messiah through David and his dynasty, establishing an eternal kingdom (see 2 Sam 7:8-16; Matt 21:1-11; Rev 5:5; 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 17:14-20; 33:5; Judg 17:6; 21:25; 1 Sam 8:5-22; 10:1, 24-25; 2 Sam 7:8-16; Ps 89:35-37; Eccl 8:2-5; Isa 33:22; Matt 21:1-11; 22:42-46; 27:11; 1 Tim 1:17; 1 Pet 2:13-14; Rev 5:5; 11:15; 15:3<\/p>","summary_ro":"Monarchy One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs,...","summary_en":"Monarchy One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs,...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66779,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Realm and the New","title_en":"The Old Realm and the New","content_ro":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","content_en":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","summary_ro":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","summary_en":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88775,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Monarchy","title_en":"Monarchy","content_ro":"<h3>Monarchy<\/h3>\n<p>One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs, so kings reigned either on behalf of the gods or as presumed gods themselves.<\/p>\n<p>The Israelites envied other nations and were not interested in the long-term implications of monarchy, in spite of Samuel’s warnings (1 Sam 8:10-18). Several hundred years of monarchy would prove that Samuel’s apprehensions were justified: Wicked kings eventually led God’s chosen nation into foreign domination and exile. Yet God used the monarchy to fulfill his purposes, as he would provide the Messiah through David and his dynasty, establishing an eternal kingdom (see 2 Sam 7:8-16; Matt 21:1-11; Rev 5:5; 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 17:14-20; 33:5; Judg 17:6; 21:25; 1 Sam 8:5-22; 10:1, 24-25; 2 Sam 7:8-16; Ps 89:35-37; Eccl 8:2-5; Isa 33:22; Matt 21:1-11; 22:42-46; 27:11; 1 Tim 1:17; 1 Pet 2:13-14; Rev 5:5; 11:15; 15:3<\/p>","content_en":"<h3>Monarchy<\/h3>\n<p>One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs, so kings reigned either on behalf of the gods or as presumed gods themselves.<\/p>\n<p>The Israelites envied other nations and were not interested in the long-term implications of monarchy, in spite of Samuel’s warnings (1 Sam 8:10-18). Several hundred years of monarchy would prove that Samuel’s apprehensions were justified: Wicked kings eventually led God’s chosen nation into foreign domination and exile. Yet God used the monarchy to fulfill his purposes, as he would provide the Messiah through David and his dynasty, establishing an eternal kingdom (see 2 Sam 7:8-16; Matt 21:1-11; Rev 5:5; 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 17:14-20; 33:5; Judg 17:6; 21:25; 1 Sam 8:5-22; 10:1, 24-25; 2 Sam 7:8-16; Ps 89:35-37; Eccl 8:2-5; Isa 33:22; Matt 21:1-11; 22:42-46; 27:11; 1 Tim 1:17; 1 Pet 2:13-14; Rev 5:5; 11:15; 15:3<\/p>","summary_ro":"Monarchy One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs,...","summary_en":"Monarchy One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs,...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94405,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Realm and the New","title_en":"The Old Realm and the New","content_ro":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","content_en":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","summary_ro":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","summary_en":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116401,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Monarchy","title_en":"Monarchy","content_ro":"<h3>Monarchy<\/h3>\n<p>One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs, so kings reigned either on behalf of the gods or as presumed gods themselves.<\/p>\n<p>The Israelites envied other nations and were not interested in the long-term implications of monarchy, in spite of Samuel’s warnings (1 Sam 8:10-18). Several hundred years of monarchy would prove that Samuel’s apprehensions were justified: Wicked kings eventually led God’s chosen nation into foreign domination and exile. Yet God used the monarchy to fulfill his purposes, as he would provide the Messiah through David and his dynasty, establishing an eternal kingdom (see 2 Sam 7:8-16; Matt 21:1-11; Rev 5:5; 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 17:14-20; 33:5; Judg 17:6; 21:25; 1 Sam 8:5-22; 10:1, 24-25; 2 Sam 7:8-16; Ps 89:35-37; Eccl 8:2-5; Isa 33:22; Matt 21:1-11; 22:42-46; 27:11; 1 Tim 1:17; 1 Pet 2:13-14; Rev 5:5; 11:15; 15:3<\/p>","content_en":"<h3>Monarchy<\/h3>\n<p>One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs, so kings reigned either on behalf of the gods or as presumed gods themselves.<\/p>\n<p>The Israelites envied other nations and were not interested in the long-term implications of monarchy, in spite of Samuel’s warnings (1 Sam 8:10-18). Several hundred years of monarchy would prove that Samuel’s apprehensions were justified: Wicked kings eventually led God’s chosen nation into foreign domination and exile. Yet God used the monarchy to fulfill his purposes, as he would provide the Messiah through David and his dynasty, establishing an eternal kingdom (see 2 Sam 7:8-16; Matt 21:1-11; Rev 5:5; 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 17:14-20; 33:5; Judg 17:6; 21:25; 1 Sam 8:5-22; 10:1, 24-25; 2 Sam 7:8-16; Ps 89:35-37; Eccl 8:2-5; Isa 33:22; Matt 21:1-11; 22:42-46; 27:11; 1 Tim 1:17; 1 Pet 2:13-14; Rev 5:5; 11:15; 15:3<\/p>","summary_ro":"Monarchy One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs,...","summary_en":"Monarchy One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs,...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122031,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Realm and the New","title_en":"The Old Realm and the New","content_ro":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","content_en":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","summary_ro":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","summary_en":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144027,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Monarchy","title_en":"Monarchy","content_ro":"<h3>Monarchy<\/h3>\n<p>One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs, so kings reigned either on behalf of the gods or as presumed gods themselves.<\/p>\n<p>The Israelites envied other nations and were not interested in the long-term implications of monarchy, in spite of Samuel’s warnings (1 Sam 8:10-18). Several hundred years of monarchy would prove that Samuel’s apprehensions were justified: Wicked kings eventually led God’s chosen nation into foreign domination and exile. Yet God used the monarchy to fulfill his purposes, as he would provide the Messiah through David and his dynasty, establishing an eternal kingdom (see 2 Sam 7:8-16; Matt 21:1-11; Rev 5:5; 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 17:14-20; 33:5; Judg 17:6; 21:25; 1 Sam 8:5-22; 10:1, 24-25; 2 Sam 7:8-16; Ps 89:35-37; Eccl 8:2-5; Isa 33:22; Matt 21:1-11; 22:42-46; 27:11; 1 Tim 1:17; 1 Pet 2:13-14; Rev 5:5; 11:15; 15:3<\/p>","content_en":"<h3>Monarchy<\/h3>\n<p>One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs, so kings reigned either on behalf of the gods or as presumed gods themselves.<\/p>\n<p>The Israelites envied other nations and were not interested in the long-term implications of monarchy, in spite of Samuel’s warnings (1 Sam 8:10-18). Several hundred years of monarchy would prove that Samuel’s apprehensions were justified: Wicked kings eventually led God’s chosen nation into foreign domination and exile. Yet God used the monarchy to fulfill his purposes, as he would provide the Messiah through David and his dynasty, establishing an eternal kingdom (see 2 Sam 7:8-16; Matt 21:1-11; Rev 5:5; 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 17:14-20; 33:5; Judg 17:6; 21:25; 1 Sam 8:5-22; 10:1, 24-25; 2 Sam 7:8-16; Ps 89:35-37; Eccl 8:2-5; Isa 33:22; Matt 21:1-11; 22:42-46; 27:11; 1 Tim 1:17; 1 Pet 2:13-14; Rev 5:5; 11:15; 15:3<\/p>","summary_ro":"Monarchy One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs,...","summary_en":"Monarchy One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs,...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149657,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Realm and the New","title_en":"The Old Realm and the New","content_ro":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","content_en":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","summary_ro":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","summary_en":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":59461,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:16","title_en":"Study Note: Apocalipsa 11:16","content_ro":"<p><strong>11:16-18<\/strong> <em>The twenty-four<\/em> <em>elders<\/em><em>,<\/em> representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as <em>the Almighty<\/em> (see 4:10-11; 5:8-10).<\/p>","content_en":"<p><strong>11:16-18<\/strong> <em>The twenty-four<\/em> <em>elders<\/em><em>,<\/em> representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as <em>the Almighty<\/em> (see 4:10-11; 5:8-10).<\/p>","summary_ro":"11:16-18 The twenty-four elders, representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as the Almighty (see 4:10-11; 5:8-10).","summary_en":"11:16-18 The twenty-four elders, representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as the Almighty (see 4:10-11; 5:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87087,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:16","title_en":"Study Note: Apocalipsa 11:16","content_ro":"<p><strong>11:16-18<\/strong> <em>The twenty-four<\/em> <em>elders<\/em><em>,<\/em> representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as <em>the Almighty<\/em> (see 4:10-11; 5:8-10).<\/p>","content_en":"<p><strong>11:16-18<\/strong> <em>The twenty-four<\/em> <em>elders<\/em><em>,<\/em> representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as <em>the Almighty<\/em> (see 4:10-11; 5:8-10).<\/p>","summary_ro":"11:16-18 The twenty-four elders, representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as the Almighty (see 4:10-11; 5:8-10).","summary_en":"11:16-18 The twenty-four elders, representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as the Almighty (see 4:10-11; 5:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114713,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:16","title_en":"Study Note: Apocalipsa 11:16","content_ro":"<p><strong>11:16-18<\/strong> <em>The twenty-four<\/em> <em>elders<\/em><em>,<\/em> representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as <em>the Almighty<\/em> (see 4:10-11; 5:8-10).<\/p>","content_en":"<p><strong>11:16-18<\/strong> <em>The twenty-four<\/em> <em>elders<\/em><em>,<\/em> representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as <em>the Almighty<\/em> (see 4:10-11; 5:8-10).<\/p>","summary_ro":"11:16-18 The twenty-four elders, representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as the Almighty (see 4:10-11; 5:8-10).","summary_en":"11:16-18 The twenty-four elders, representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as the Almighty (see 4:10-11; 5:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142339,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:16","title_en":"Study Note: Apocalipsa 11:16","content_ro":"<p><strong>11:16-18<\/strong> <em>The twenty-four<\/em> <em>elders<\/em><em>,<\/em> representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as <em>the Almighty<\/em> (see 4:10-11; 5:8-10).<\/p>","content_en":"<p><strong>11:16-18<\/strong> <em>The twenty-four<\/em> <em>elders<\/em><em>,<\/em> representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as <em>the Almighty<\/em> (see 4:10-11; 5:8-10).<\/p>","summary_ro":"11:16-18 The twenty-four elders, representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as the Almighty (see 4:10-11; 5:8-10).","summary_en":"11:16-18 The twenty-four elders, representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as the Almighty (see 4:10-11; 5:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":30851,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Poetry","title_en":"Biblical Poetry","content_ro":"<h3>POETRY, B<span>iblical<\/span><\/h3>\n<p>Poetic language in Scripture.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains all that we know of the poetry of Israel, and what we have occupies an important place in that literature. It was presumably well known throughout the ancient Near East, for its fame had spread even to Babylon (Ps 137:3). Much of the OT is poetic in spirit and structure—a feature of the prophetic writings as well as the poetic literature. In the former are found passages of elevated poetry, studded with brilliant gems of imagery. The movement is rhythmical, with meter, parallelism, and strophic arrangement, as in the poetry books.<\/p>\n<p>The English Revised Version of the Bible (1881) first rendered a great service to English readers by printing OT poetry in parallel lines. Where this is not done in the prophetic literature, the poetic quality of these books is obscured. Note that besides the OT books recognized as poetry—the Psalms, Job, Lamentations, Song of Songs, and Proverbs—Ecclesiastes and the Prophets consist of prose and poetry. The historical books also contain fine examples of poetry.<\/p>\n<p>The Hebrew language was an ideal instrument for expressing poetic speech. Its simplicity of form combined intensity of feeling and pictorial power and allowed great play of imagination. Figures, metaphors, and hyperboles are extremely common. In its powerful imagery the genius of Hebrew poetry comes to its finest expression.<\/p>\n<p>The normal unit of Hebrew verse is the couplet of two parallel lines. But this is not the only grouping of lines in Hebrew poetry. Units of three (Pss 1:1; 5:11; 45:1-2), four (Pss 1:3; 55:21; Prv 27:15-16), five (Ps 6:6-7; Prv 24:23-25), six (Ps 99:1-3; Prv 30:21-23), and even larger combinations of parallel lines occur.<\/p>\n<p>As far as can be determined, meter is absent from biblical poetry. Certainly there is little concern for the careful meter that marks classic Greek and Latin, as well as much of English, poetry. The only exception is found in wailing songs or laments (Jer 9:18-20; Lam 1–4). This is called the lamentation meter, where the verse is in two parts. Rhyme also is so rare as to be almost nonexistent.<\/p>\n<p>On the other hand, Hebrew poetry is rhythmical—one of its distinguishing features. Its rhythm recurs with stressed and unstressed syllables in relatively regular succession. There are usually three or four accents or beats to a line, but the rhythmic unit is not uniform. Rhythm in Hebrew poetry, however, is not confined to the balance of accents or beats in a line. The meaning of the words and their position in the line are also significant—a feature called parallelism. This distinguishing characteristic was first clearly recognized by Dr. Robert Lowth, who in 1753 developed the principle of parallelism.<\/p>\n<p>He distinguished three types. The first is <em>synonymous parallelism,<\/em> where the thought expressed in the first part of the verse is repeated in the second part, in different but equivalent terms (Pss 2:4; 19:1; 36:1-2; 103:11-12; Prv 3:13-18). The second is <em>antithetic parallelism,<\/em> where the thought in the first part of the verse is contrasted with its opposite in the second (Ps 1:6; Prv 10:1-4, 16-18; 13:9). The third is <em>synthetic parallelism,<\/em> where the idea expressed in the first line of a verse is developed and completed in the following lines (Pss 1:1; 3:5-6; 18:8-10; Prv 26:3). There are more complicated forms of parallelism, but these three are the most common.<\/p>\n<p>Another characteristic of biblical poetry is the use of the letters of the Hebrew alphabet. Psalms in which verses are linked together by this means are called acrostic. Today, an acrostic is formed by taking a name and beginning the successive lines of the short poem with the letters that make up the name. The Hebrews took only the alphabet and arranged the lines of the poem according to the succession of the letters.<\/p>\n<p>Each line of a psalm may begin with a different letter, as in Psalm 25. Or each of the stanzas may begin with the same letter until all 22 letters of the alphabet are exhausted, as in Psalm 119. However, this psalm, which is the most conspicuous example of a Hebrew acrostic poem, is quite complicated in its arrangement. Not only does each stanza begin with a letter, but each of the eight lines of every stanza begins with the same letter, so that eight alphabetic arrangements move through the psalm in parallel lines. Other elaborate acrostics are Psalms 9, 10, 34, 37, 111, 112, and 145.<\/p>\n<p>The first four chapters of Lamentations also follow an acrostic arrangement. This example of acrostic arrangement is less noticeable to the English reader because the names of the Hebrew letters do not mark the beginning of the stanzas. In Lamentations 3 each letter of the alphabet begins three successive lines numbered as verses. Another acrostic occurs in Proverbs 31:10-31. It is an alphabetic description of the virtuous woman.<\/p>\n<p>Another poetic device giving unity to a poem and marking its divisions is the refrain. Psalm 136 is an outstanding example of this arrangement. The refrain is “His faithful love endures forever” and is used to conclude every verse.<\/p>\n<p>The meter of Hebraic poetry is dependent on accentuation; the unit is the couplet, in which the members may be of equal or varying length. Couplets are often arranged into strophes. The fundamental category of Hebrew poetry is the song or lyric. The song was accompanied by music (Gn 31:27; Ex 15:20; 1 Chr 25:6; Is 23:16; 30:29; Am 6:5) and could be associated with dance (Ex 15:20-21).<\/p>\n<p>Some complete poems in the OT are embedded in the narrative books and represent various types of Hebrew poems. The first recorded poem in the Bible is a battle song (Gn 4:23-24). Other famous examples of this type are the Song of Moses (Ex 15:1-18) and the Song of Deborah (Jgs 5:1-31). Then there is the Taunt Song (Nm 21:27-30), the Song of the Well (vv 17-18), and songs of blessing. Of this latter type, well-known examples are the Blessing of Jacob (Gn 49:1-27), the Blessing of Moses (Dt 33:2-29), and the four Blessings of Balaam (Nm 23:7-10; 23:18-24; 24:3-9; 24:15-24). There are also laments for the dead (2 Sm 1:19-27) and didactic poems that warn against improvidence (Prv 6:6-11) and drunkenness (23:29-35). Common throughout all of these various types of poems is religious emotion and fervor. The songs of Moses and Deborah praise God as the giver of victory.<\/p>\n<p>Most poems of distinctively religious fervor characterize the worship of the sanctuary. The psalms are religious poems sung with musical accompaniment. Many are private prayers, while others were composed for public worship, especially hymns of thanksgiving sung at the tabernacle or temple. It is in the Psalter that the soaring spirit of Hebrew poetry rises to a level never achieved by Israel’s pagan neighbors; the Hebrews worshiped God in spirit and in truth, and as they did so, they were giving expression to a personal experience of the living God in their soul.<\/p>\n<p>The internal qualities of Hebrew poetry are in part influenced by the age, social conditions, and environment in which the writers lived. Although the OT is of divine authorship, it also comes within the scope of literature and should be appreciated as such. Though the Holy Spirit inspired the message of the Hebrew writers, their individual writing styles remain clearly evident. Using simple and vivid diction, figures of speech, and literary devices, each poet expressed a wealth of religious thought, experience, and emotion; simile, metaphor, allegory, hyperbole, personification, irony, and wordplay all variously enhanced each writer’s pattern of thinking. Hebrew poetry is the expression of the poet’s human spirit, and it is the literature of revelation—the Word of God to humankind.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT has a limited number of poetical passages. Probably the NT contains less poetry than the OT (relatively speaking) because the early Christians found the OT Psalter (in the Hebrew and LXX) adequate for their devotional purposes. All the writers of the NT were Jews, except Luke. He has given us some memorable poems: the Magnificat (Lk 1:46-55), the Benedictus (vv 68-79), and the Nunc Dimittis (2:29-32). Interestingly, these poems are strongly Hebraic in form, character, and content. Matthew has given us the poetic Beatitudes (Mt 5:3-12). These Beatitudes have the parallelism that is common in OT poetry—specifically, synthetic parallelism (where the second line of each verse completes the meaning of the first line). There is also a definite rhythmic quality in Matthew 11:28-30. John’s Prologue to his Gospel of John (1:1-18) is a fine example of Hellenistic poetry.<\/p>\n<p>The NT Epistles contain a number of poetic passages, especially in the doxologies (see, for example, Rom 16:25-27; Jude 1:24-25). Other sections are distinctly poetry and\/or early Christian hymns. These include Philippians 2:6-11 (“The Humility of Christ” hymn\/ poem); Colossians 1:15-20 (“The Preeminence of Christ” hymn\/poem); and 1 Timothy 3:16 (“The Incarnation” hymn\/poem). The writer to Hebrews also produced a noteworthy poetic prologue (1:1-3). Other sections of Paul’s writings display poetic language, where rhythm and exalted diction are prominent (see, for example, 1 Cor 13; 15:54-57).<\/p>\n<p>The book of Revelation also contains a number of poems of praise as well as hymns (see Rv 5:9-10, 12-13; 7:12; 11:17-18; 15:3-4).<\/p>\n<p><em>See also<\/em> Ecclesiastes, Book of; Job, Book of; Lamentations, Book of; Music; Proverbs, Book of; Psalms, Book of; Song of Solomon; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>POETRY, B<span>iblical<\/span><\/h3>\n<p>Poetic language in Scripture.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains all that we know of the poetry of Israel, and what we have occupies an important place in that literature. It was presumably well known throughout the ancient Near East, for its fame had spread even to Babylon (Ps 137:3). Much of the OT is poetic in spirit and structure—a feature of the prophetic writings as well as the poetic literature. In the former are found passages of elevated poetry, studded with brilliant gems of imagery. The movement is rhythmical, with meter, parallelism, and strophic arrangement, as in the poetry books.<\/p>\n<p>The English Revised Version of the Bible (1881) first rendered a great service to English readers by printing OT poetry in parallel lines. Where this is not done in the prophetic literature, the poetic quality of these books is obscured. Note that besides the OT books recognized as poetry—the Psalms, Job, Lamentations, Song of Songs, and Proverbs—Ecclesiastes and the Prophets consist of prose and poetry. The historical books also contain fine examples of poetry.<\/p>\n<p>The Hebrew language was an ideal instrument for expressing poetic speech. Its simplicity of form combined intensity of feeling and pictorial power and allowed great play of imagination. Figures, metaphors, and hyperboles are extremely common. In its powerful imagery the genius of Hebrew poetry comes to its finest expression.<\/p>\n<p>The normal unit of Hebrew verse is the couplet of two parallel lines. But this is not the only grouping of lines in Hebrew poetry. Units of three (Pss 1:1; 5:11; 45:1-2), four (Pss 1:3; 55:21; Prv 27:15-16), five (Ps 6:6-7; Prv 24:23-25), six (Ps 99:1-3; Prv 30:21-23), and even larger combinations of parallel lines occur.<\/p>\n<p>As far as can be determined, meter is absent from biblical poetry. Certainly there is little concern for the careful meter that marks classic Greek and Latin, as well as much of English, poetry. The only exception is found in wailing songs or laments (Jer 9:18-20; Lam 1–4). This is called the lamentation meter, where the verse is in two parts. Rhyme also is so rare as to be almost nonexistent.<\/p>\n<p>On the other hand, Hebrew poetry is rhythmical—one of its distinguishing features. Its rhythm recurs with stressed and unstressed syllables in relatively regular succession. There are usually three or four accents or beats to a line, but the rhythmic unit is not uniform. Rhythm in Hebrew poetry, however, is not confined to the balance of accents or beats in a line. The meaning of the words and their position in the line are also significant—a feature called parallelism. This distinguishing characteristic was first clearly recognized by Dr. Robert Lowth, who in 1753 developed the principle of parallelism.<\/p>\n<p>He distinguished three types. The first is <em>synonymous parallelism,<\/em> where the thought expressed in the first part of the verse is repeated in the second part, in different but equivalent terms (Pss 2:4; 19:1; 36:1-2; 103:11-12; Prv 3:13-18). The second is <em>antithetic parallelism,<\/em> where the thought in the first part of the verse is contrasted with its opposite in the second (Ps 1:6; Prv 10:1-4, 16-18; 13:9). The third is <em>synthetic parallelism,<\/em> where the idea expressed in the first line of a verse is developed and completed in the following lines (Pss 1:1; 3:5-6; 18:8-10; Prv 26:3). There are more complicated forms of parallelism, but these three are the most common.<\/p>\n<p>Another characteristic of biblical poetry is the use of the letters of the Hebrew alphabet. Psalms in which verses are linked together by this means are called acrostic. Today, an acrostic is formed by taking a name and beginning the successive lines of the short poem with the letters that make up the name. The Hebrews took only the alphabet and arranged the lines of the poem according to the succession of the letters.<\/p>\n<p>Each line of a psalm may begin with a different letter, as in Psalm 25. Or each of the stanzas may begin with the same letter until all 22 letters of the alphabet are exhausted, as in Psalm 119. However, this psalm, which is the most conspicuous example of a Hebrew acrostic poem, is quite complicated in its arrangement. Not only does each stanza begin with a letter, but each of the eight lines of every stanza begins with the same letter, so that eight alphabetic arrangements move through the psalm in parallel lines. Other elaborate acrostics are Psalms 9, 10, 34, 37, 111, 112, and 145.<\/p>\n<p>The first four chapters of Lamentations also follow an acrostic arrangement. This example of acrostic arrangement is less noticeable to the English reader because the names of the Hebrew letters do not mark the beginning of the stanzas. In Lamentations 3 each letter of the alphabet begins three successive lines numbered as verses. Another acrostic occurs in Proverbs 31:10-31. It is an alphabetic description of the virtuous woman.<\/p>\n<p>Another poetic device giving unity to a poem and marking its divisions is the refrain. Psalm 136 is an outstanding example of this arrangement. The refrain is “His faithful love endures forever” and is used to conclude every verse.<\/p>\n<p>The meter of Hebraic poetry is dependent on accentuation; the unit is the couplet, in which the members may be of equal or varying length. Couplets are often arranged into strophes. The fundamental category of Hebrew poetry is the song or lyric. The song was accompanied by music (Gn 31:27; Ex 15:20; 1 Chr 25:6; Is 23:16; 30:29; Am 6:5) and could be associated with dance (Ex 15:20-21).<\/p>\n<p>Some complete poems in the OT are embedded in the narrative books and represent various types of Hebrew poems. The first recorded poem in the Bible is a battle song (Gn 4:23-24). Other famous examples of this type are the Song of Moses (Ex 15:1-18) and the Song of Deborah (Jgs 5:1-31). Then there is the Taunt Song (Nm 21:27-30), the Song of the Well (vv 17-18), and songs of blessing. Of this latter type, well-known examples are the Blessing of Jacob (Gn 49:1-27), the Blessing of Moses (Dt 33:2-29), and the four Blessings of Balaam (Nm 23:7-10; 23:18-24; 24:3-9; 24:15-24). There are also laments for the dead (2 Sm 1:19-27) and didactic poems that warn against improvidence (Prv 6:6-11) and drunkenness (23:29-35). Common throughout all of these various types of poems is religious emotion and fervor. The songs of Moses and Deborah praise God as the giver of victory.<\/p>\n<p>Most poems of distinctively religious fervor characterize the worship of the sanctuary. The psalms are religious poems sung with musical accompaniment. Many are private prayers, while others were composed for public worship, especially hymns of thanksgiving sung at the tabernacle or temple. It is in the Psalter that the soaring spirit of Hebrew poetry rises to a level never achieved by Israel’s pagan neighbors; the Hebrews worshiped God in spirit and in truth, and as they did so, they were giving expression to a personal experience of the living God in their soul.<\/p>\n<p>The internal qualities of Hebrew poetry are in part influenced by the age, social conditions, and environment in which the writers lived. Although the OT is of divine authorship, it also comes within the scope of literature and should be appreciated as such. Though the Holy Spirit inspired the message of the Hebrew writers, their individual writing styles remain clearly evident. Using simple and vivid diction, figures of speech, and literary devices, each poet expressed a wealth of religious thought, experience, and emotion; simile, metaphor, allegory, hyperbole, personification, irony, and wordplay all variously enhanced each writer’s pattern of thinking. Hebrew poetry is the expression of the poet’s human spirit, and it is the literature of revelation—the Word of God to humankind.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT has a limited number of poetical passages. Probably the NT contains less poetry than the OT (relatively speaking) because the early Christians found the OT Psalter (in the Hebrew and LXX) adequate for their devotional purposes. All the writers of the NT were Jews, except Luke. He has given us some memorable poems: the Magnificat (Lk 1:46-55), the Benedictus (vv 68-79), and the Nunc Dimittis (2:29-32). Interestingly, these poems are strongly Hebraic in form, character, and content. Matthew has given us the poetic Beatitudes (Mt 5:3-12). These Beatitudes have the parallelism that is common in OT poetry—specifically, synthetic parallelism (where the second line of each verse completes the meaning of the first line). There is also a definite rhythmic quality in Matthew 11:28-30. John’s Prologue to his Gospel of John (1:1-18) is a fine example of Hellenistic poetry.<\/p>\n<p>The NT Epistles contain a number of poetic passages, especially in the doxologies (see, for example, Rom 16:25-27; Jude 1:24-25). Other sections are distinctly poetry and\/or early Christian hymns. These include Philippians 2:6-11 (“The Humility of Christ” hymn\/ poem); Colossians 1:15-20 (“The Preeminence of Christ” hymn\/poem); and 1 Timothy 3:16 (“The Incarnation” hymn\/poem). The writer to Hebrews also produced a noteworthy poetic prologue (1:1-3). Other sections of Paul’s writings display poetic language, where rhythm and exalted diction are prominent (see, for example, 1 Cor 13; 15:54-57).<\/p>\n<p>The book of Revelation also contains a number of poems of praise as well as hymns (see Rv 5:9-10, 12-13; 7:12; 11:17-18; 15:3-4).<\/p>\n<p><em>See also<\/em> Ecclesiastes, Book of; Job, Book of; Lamentations, Book of; Music; Proverbs, Book of; Psalms, Book of; Song of Solomon; Wisdom; Wisdom Literature.<\/p>","summary_ro":"POETRY, Biblical Poetic language in Scripture. In the Old Testament The OT contains all that we know of the poetry of Israel, and what we have occupies an important place in that literature. It was presumably well known throughout the ancient Near East, for its fame had spread even to Babylon (Ps 137:3). Much of the OT is poetic in spirit and structure—a feature of the prophetic writings as well as the poetic literature. In the former are found passages of elevated poetry, studded with brilli...","summary_en":"POETRY, Biblical Poetic language in Scripture. In the Old Testament The OT contains all that we know of the poetry of Israel, and what we have occupies an important place in that literature. It was presumably well known throughout the ancient Near East, for its fame had spread even to Babylon (Ps 137:3). Much of the OT is poetic in spirit and structure—a feature of the prophetic writings as well as the poetic literature. In the former are found passages of elevated poetry, studded with brilli...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59462,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:17","title_en":"Study Note: Apocalipsa 11:17","content_ro":"<p><strong>11:17<\/strong> The thanksgiving prayer describes God as <em>the one who is and who always was<\/em><em>;<\/em> the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has <em>begun to reign<\/em>.<\/p>","content_en":"<p><strong>11:17<\/strong> The thanksgiving prayer describes God as <em>the one who is and who always was<\/em><em>;<\/em> the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has <em>begun to reign<\/em>.<\/p>","summary_ro":"11:17 The thanksgiving prayer describes God as the one who is and who always was; the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has begun to reign.","summary_en":"11:17 The thanksgiving prayer describes God as the one who is and who always was; the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has begun to reign.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87088,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:17","title_en":"Study Note: Apocalipsa 11:17","content_ro":"<p><strong>11:17<\/strong> The thanksgiving prayer describes God as <em>the one who is and who always was<\/em><em>;<\/em> the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has <em>begun to reign<\/em>.<\/p>","content_en":"<p><strong>11:17<\/strong> The thanksgiving prayer describes God as <em>the one who is and who always was<\/em><em>;<\/em> the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has <em>begun to reign<\/em>.<\/p>","summary_ro":"11:17 The thanksgiving prayer describes God as the one who is and who always was; the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has begun to reign.","summary_en":"11:17 The thanksgiving prayer describes God as the one who is and who always was; the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has begun to reign.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114714,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:17","title_en":"Study Note: Apocalipsa 11:17","content_ro":"<p><strong>11:17<\/strong> The thanksgiving prayer describes God as <em>the one who is and who always was<\/em><em>;<\/em> the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has <em>begun to reign<\/em>.<\/p>","content_en":"<p><strong>11:17<\/strong> The thanksgiving prayer describes God as <em>the one who is and who always was<\/em><em>;<\/em> the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has <em>begun to reign<\/em>.<\/p>","summary_ro":"11:17 The thanksgiving prayer describes God as the one who is and who always was; the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has begun to reign.","summary_en":"11:17 The thanksgiving prayer describes God as the one who is and who always was; the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has begun to reign.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142340,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:17","title_en":"Study Note: Apocalipsa 11:17","content_ro":"<p><strong>11:17<\/strong> The thanksgiving prayer describes God as <em>the one who is and who always was<\/em><em>;<\/em> the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has <em>begun to reign<\/em>.<\/p>","content_en":"<p><strong>11:17<\/strong> The thanksgiving prayer describes God as <em>the one who is and who always was<\/em><em>;<\/em> the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has <em>begun to reign<\/em>.<\/p>","summary_ro":"11:17 The thanksgiving prayer describes God as the one who is and who always was; the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has begun to reign.","summary_en":"11:17 The thanksgiving prayer describes God as the one who is and who always was; the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has begun to reign.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":59463,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:18","title_en":"Study Note: Apocalipsa 11:18","content_ro":"<p><strong>11:18<\/strong> <em>The nations were filled with wrath<\/em> when they refused to do as God commanded (see Ps 2). But things will <em>now<\/em> be different because God’s <em>wrath has come<\/em>. God will <em>reward<\/em> his <em>holy people<\/em> (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • <em>fear your name:<\/em> God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the <em>time to destroy<\/em> those who have not accepted God’s love (see John 3:16-20). They will go into the lake of fire (Rev 20:15). This doom of God’s enemies is the third and final terror (11:14).<\/p>","content_en":"<p><strong>11:18<\/strong> <em>The nations were filled with wrath<\/em> when they refused to do as God commanded (see Ps 2). But things will <em>now<\/em> be different because God’s <em>wrath has come<\/em>. God will <em>reward<\/em> his <em>holy people<\/em> (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • <em>fear your name:<\/em> God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the <em>time to destroy<\/em> those who have not accepted God’s love (see John 3:16-20). They will go into the lake of fire (Rev 20:15). This doom of God’s enemies is the third and final terror (11:14).<\/p>","summary_ro":"11:18 The nations were filled with wrath when they refused to do as God commanded (see Ps 2). But things will now be different because God’s wrath has come. God will reward his holy people (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • fear your name: God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the time to destroy those who have not accepted God’s love (see John 3:16-20)....","summary_en":"11:18 The nations were filled with wrath when they refused to do as God commanded (see Ps 2). But things will now be different because God’s wrath has come. God will reward his holy people (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • fear your name: God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the time to destroy those who have not accepted God’s love (see John 3:16-20)....","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87089,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:18","title_en":"Study Note: Apocalipsa 11:18","content_ro":"<p><strong>11:18<\/strong> <em>The nations were filled with wrath<\/em> when they refused to do as God commanded (see Ps 2). But things will <em>now<\/em> be different because God’s <em>wrath has come<\/em>. God will <em>reward<\/em> his <em>holy people<\/em> (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • <em>fear your name:<\/em> God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the <em>time to destroy<\/em> those who have not accepted God’s love (see John 3:16-20). They will go into the lake of fire (Rev 20:15). This doom of God’s enemies is the third and final terror (11:14).<\/p>","content_en":"<p><strong>11:18<\/strong> <em>The nations were filled with wrath<\/em> when they refused to do as God commanded (see Ps 2). But things will <em>now<\/em> be different because God’s <em>wrath has come<\/em>. God will <em>reward<\/em> his <em>holy people<\/em> (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • <em>fear your name:<\/em> God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the <em>time to destroy<\/em> those who have not accepted God’s love (see John 3:16-20). They will go into the lake of fire (Rev 20:15). This doom of God’s enemies is the third and final terror (11:14).<\/p>","summary_ro":"11:18 The nations were filled with wrath when they refused to do as God commanded (see Ps 2). But things will now be different because God’s wrath has come. God will reward his holy people (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • fear your name: God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the time to destroy those who have not accepted God’s love (see John 3:16-20)....","summary_en":"11:18 The nations were filled with wrath when they refused to do as God commanded (see Ps 2). But things will now be different because God’s wrath has come. God will reward his holy people (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • fear your name: God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the time to destroy those who have not accepted God’s love (see John 3:16-20)....","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114715,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:18","title_en":"Study Note: Apocalipsa 11:18","content_ro":"<p><strong>11:18<\/strong> <em>The nations were filled with wrath<\/em> when they refused to do as God commanded (see Ps 2). But things will <em>now<\/em> be different because God’s <em>wrath has come<\/em>. God will <em>reward<\/em> his <em>holy people<\/em> (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • <em>fear your name:<\/em> God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the <em>time to destroy<\/em> those who have not accepted God’s love (see John 3:16-20). They will go into the lake of fire (Rev 20:15). This doom of God’s enemies is the third and final terror (11:14).<\/p>","content_en":"<p><strong>11:18<\/strong> <em>The nations were filled with wrath<\/em> when they refused to do as God commanded (see Ps 2). But things will <em>now<\/em> be different because God’s <em>wrath has come<\/em>. God will <em>reward<\/em> his <em>holy people<\/em> (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • <em>fear your name:<\/em> God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the <em>time to destroy<\/em> those who have not accepted God’s love (see John 3:16-20). They will go into the lake of fire (Rev 20:15). This doom of God’s enemies is the third and final terror (11:14).<\/p>","summary_ro":"11:18 The nations were filled with wrath when they refused to do as God commanded (see Ps 2). But things will now be different because God’s wrath has come. God will reward his holy people (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • fear your name: God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the time to destroy those who have not accepted God’s love (see John 3:16-20)....","summary_en":"11:18 The nations were filled with wrath when they refused to do as God commanded (see Ps 2). But things will now be different because God’s wrath has come. God will reward his holy people (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • fear your name: God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the time to destroy those who have not accepted God’s love (see John 3:16-20)....","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142341,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:18","title_en":"Study Note: Apocalipsa 11:18","content_ro":"<p><strong>11:18<\/strong> <em>The nations were filled with wrath<\/em> when they refused to do as God commanded (see Ps 2). But things will <em>now<\/em> be different because God’s <em>wrath has come<\/em>. God will <em>reward<\/em> his <em>holy people<\/em> (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • <em>fear your name:<\/em> God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the <em>time to destroy<\/em> those who have not accepted God’s love (see John 3:16-20). They will go into the lake of fire (Rev 20:15). This doom of God’s enemies is the third and final terror (11:14).<\/p>","content_en":"<p><strong>11:18<\/strong> <em>The nations were filled with wrath<\/em> when they refused to do as God commanded (see Ps 2). But things will <em>now<\/em> be different because God’s <em>wrath has come<\/em>. God will <em>reward<\/em> his <em>holy people<\/em> (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • <em>fear your name:<\/em> God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the <em>time to destroy<\/em> those who have not accepted God’s love (see John 3:16-20). They will go into the lake of fire (Rev 20:15). This doom of God’s enemies is the third and final terror (11:14).<\/p>","summary_ro":"11:18 The nations were filled with wrath when they refused to do as God commanded (see Ps 2). But things will now be different because God’s wrath has come. God will reward his holy people (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • fear your name: God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the time to destroy those who have not accepted God’s love (see John 3:16-20)....","summary_en":"11:18 The nations were filled with wrath when they refused to do as God commanded (see Ps 2). But things will now be different because God’s wrath has come. God will reward his holy people (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • fear your name: God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the time to destroy those who have not accepted God’s love (see John 3:16-20)....","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63108,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Anger","title_en":"God’s Anger","content_ro":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","content_en":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","summary_ro":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","summary_en":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68015,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Judgments","title_en":"The Purpose of the Judgments","content_ro":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","content_en":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","summary_ro":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","summary_en":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90734,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Anger","title_en":"God’s Anger","content_ro":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","content_en":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","summary_ro":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","summary_en":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95641,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Judgments","title_en":"The Purpose of the Judgments","content_ro":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","content_en":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","summary_ro":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","summary_en":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118360,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Anger","title_en":"God’s Anger","content_ro":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","content_en":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","summary_ro":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","summary_en":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123267,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Judgments","title_en":"The Purpose of the Judgments","content_ro":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","content_en":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","summary_ro":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","summary_en":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145986,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Anger","title_en":"God’s Anger","content_ro":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","content_en":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","summary_ro":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","summary_en":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150893,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Judgments","title_en":"The Purpose of the Judgments","content_ro":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","content_en":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","summary_ro":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","summary_en":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":9951,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Earthquake","title_en":"Earthquake","content_ro":"<h3>EARTHQUAKE<\/h3>\n<p>Shaking or trembling of the earth originated by volcanic or tectonic activity. Earthquakes occur frequently in Palestine due mostly to the volcanic nature of the regions around the Dead Sea and the Sea of Galilee. The primary centers of earthquakes in Palestine are upper Galilee, the Samaritan country near Shechem, and the western edge of the Judean Mountains near Lydda.<\/p>\n<p>The Hebrew word for “earthquake” indicates a great noise or a tremendous roaring, suggesting that the Israelites were impressed with the rumbling connected with earthquakes.<\/p>\n\n<p>Instances of earthquakes are (1) at Mt Sinai, in connection with God’s giving the law to Moses (Ex 19:18); (2) during the wilderness wandering of the Israelites, when Korah and his followers rebelled against Moses and were destroyed as punishment for their rebellion (Nm 16:31-33); (3) among the Philistines on the occasion when Jonathan and his armor bearer fought a garrison of Philistines (1 Sm 14:15); (4) after Elijah killed the prophets of Baal and, fleeing Jezebel’s wrath, sat under a juniper tree feeling sorry for himself (1 Kgs 19:7-9, 11); (5) in the reign of King Uzziah (Am 1:1); (6) at the death of Jesus on Calvary (Mt 27:51-54); (7) at the resurrection of Jesus (Mt 28:2); and (8) at Philippi while Paul and Silas were in jail (Acts 16:26). Earthquakes are also mentioned as one of the phenomena in connection with the “Day of the Lord” (Zec 14:4-5) and the consummation of this age (Rv 6:12-24; 11:19; 16:18).<\/p>","content_en":"<h3>EARTHQUAKE<\/h3>\n<p>Shaking or trembling of the earth originated by volcanic or tectonic activity. Earthquakes occur frequently in Palestine due mostly to the volcanic nature of the regions around the Dead Sea and the Sea of Galilee. The primary centers of earthquakes in Palestine are upper Galilee, the Samaritan country near Shechem, and the western edge of the Judean Mountains near Lydda.<\/p>\n<p>The Hebrew word for “earthquake” indicates a great noise or a tremendous roaring, suggesting that the Israelites were impressed with the rumbling connected with earthquakes.<\/p>\n\n<p>Instances of earthquakes are (1) at Mt Sinai, in connection with God’s giving the law to Moses (Ex 19:18); (2) during the wilderness wandering of the Israelites, when Korah and his followers rebelled against Moses and were destroyed as punishment for their rebellion (Nm 16:31-33); (3) among the Philistines on the occasion when Jonathan and his armor bearer fought a garrison of Philistines (1 Sm 14:15); (4) after Elijah killed the prophets of Baal and, fleeing Jezebel’s wrath, sat under a juniper tree feeling sorry for himself (1 Kgs 19:7-9, 11); (5) in the reign of King Uzziah (Am 1:1); (6) at the death of Jesus on Calvary (Mt 27:51-54); (7) at the resurrection of Jesus (Mt 28:2); and (8) at Philippi while Paul and Silas were in jail (Acts 16:26). Earthquakes are also mentioned as one of the phenomena in connection with the “Day of the Lord” (Zec 14:4-5) and the consummation of this age (Rv 6:12-24; 11:19; 16:18).<\/p>","summary_ro":"EARTHQUAKE Shaking or trembling of the earth originated by volcanic or tectonic activity. Earthquakes occur frequently in Palestine due mostly to the volcanic nature of the regions around the Dead Sea and the Sea of Galilee. The primary centers of earthquakes in Palestine are upper Galilee, the Samaritan country near Shechem, and the western edge of the Judean Mountains near Lydda. The Hebrew word for “earthquake” indicates a great noise or a tremendous roaring, suggesting that the Israelites...","summary_en":"EARTHQUAKE Shaking or trembling of the earth originated by volcanic or tectonic activity. Earthquakes occur frequently in Palestine due mostly to the volcanic nature of the regions around the Dead Sea and the Sea of Galilee. The primary centers of earthquakes in Palestine are upper Galilee, the Samaritan country near Shechem, and the western edge of the Judean Mountains near Lydda. The Hebrew word for “earthquake” indicates a great noise or a tremendous roaring, suggesting that the Israelites...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37092,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Temple","title_en":"Temple","content_ro":"<h3>TEMPLE<\/h3>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Solomon’s Temple<\/p>\n<p>• Zerubbabel’s Temple<\/p>\n<p>• Herod’s Temple<\/p>\n<p>• Significance of the Temple in the Old Testament<\/p>\n<p>• Significance of the Temple in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptable to both. Jerusalem was then established as the national religious center by the return of the ark, which had been largely neglected since its capture by the Philistines (2 Sm 6:1-17). Henceforth, God’s choices of both David and Jerusalem (“Mount Zion”) were indissolubly linked (Ps 78:67-72).<\/p>\n<p>David’s great impulse was to build an adequate dwelling place for Israel’s God. The idea was initially approved by Nathan the prophet (2 Sm 7:1-3), but God revealed otherwise to him, and he conveyed the divine purpose to David (vv 4-17). In a significant wordplay, David was informed that, while he was not to build a house (temple) for God, God would build a house (dynasty) for him. David was not the one to build a temple because of the numerous wars during his reign; the temple would instead be built by his son (1 Kgs 5:3; 1 Chr 22:7-8; 28:3). Nevertheless, David enthusiastically amassed most of the necessary finances and materials and drew up the blueprints for the temple (1 Chr 22:3-5, 14; 28:2, 11-19). He also purchased the temple site (21:25).<\/p>\n<p class=\"h2\" id=\"SolomonsTemple\">Solomon’s Temple<\/p>\n\n<h5>Date<\/h5>\n<p>Construction commenced in Solomon’s fourth year, about 966 <span>BC<\/span>, and took seven years to complete (1 Kgs 6:1, 38). Everything necessary for the temple, including the workers, had been prepared by David (1 Chr 28:21). The temple evidently had first priority among Solomon’s building schemes, as he built his own palace later (1 Kgs 7:1).<\/p>\n<h5>Superintendents and Workforce<\/h5>\n<p>The principal architect for the bronze furnishings was Huram (Hebrew “Hiram”), whose father was a metal craftsman from Tyre and whose mother was an Israelite (1 Kgs 7:13-14). Cedar for the temple came from Lebanon and was felled and transported by the skilled woodsmen of another Hiram—the king of Tyre, Solomon’s ally (5:5-9). Thirty thousand Israelites, divided into three groups, were drafted to assist at Lebanon. Each group was on duty for one month in three. For the stonework, Solomon conscripted 153,600 foreigners resident in Israel to provide a self-contained group of carriers, stone cutters, and supervisors (vv 15-17; 2 Chr 2:17-18). Possibly the “men of Gebal,” with their specialized skills, formed yet another group (1 Kgs 5:18). Building the temple was obviously a national project of immense size and effort. In order to preserve the sanctity of the site and to eliminate noise, the masonry and carpentry were not done at the temple site (6:7).<\/p>\n<h5>Description<\/h5>\n<p>The details given in the Bible are sufficiently clear for us to make a reasonably accurate description of the temple. The accounts in Kings and Chronicles are supplemented by Ezekiel’s depiction of the temple (see below), which was broadly based on his knowledge of the Jerusalem temple (Ez 40–48).<\/p>\n<p>The side rooms probably rested on a foundation or platform that was separate from the temple itself (1 Kgs 6:5, 10; cf. Ez 41:8-9) and were arranged in three stories, each seven and a half feet (2.3 meters) high, extending around the whole building except for the porch side. Each successive story was one and a half feet (.5 meter) wider than the one below, these dimensions coinciding with the thickness of the side wall of the Holy Place. The ground floor rooms were seven and a half feet (2.3 meters) wide; the first story was nine feet (2.7 meters), and the second was ten and a half feet (3.2 meters). Access to the upper stories was possibly by winding staircases (1 Kgs 6:8). There is some uncertainty concerning the location of the entrances; there may have been one on either side, but only one is mentioned (v 8). As in Ezekiel’s temple (Ez 40:17, 28), there were two adjacent courts, an inner and an outer (1 Kgs 6:36; 7:12), but no dimensions are given for these. The inner court, or “court of the priests,” being next to the temple itself, was also called “the upper court” (2 Chr 4:9; Jer 36:10). The wall of the inner court was made of three layers of hewn stone held together by a layer of cedar beams (1 Kgs 6:36), and the doors of both courts were sheathed in bronze (2 Chr 4:9). The palace buildings were within the outer court area, probably with a private passageway between the palace and the temple that was later closed during the reign of Ahaz (2 Chr 4:9, 12; 2 Kgs 16:18).<\/p>\n<p>The temple itself was 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high (1 Kgs 6:2), with a porch or vestibule 15 feet (4.6 meters) deep stretching across the width. Probably the vestibule was on the east end of the temple, thus corresponding with the orientation of Ezekiel’s temple (Ez 43:1; 44:1). The larger part of the main sanctuary, next to the porch, formed the Holy Place, which was 60 feet (18.3 meters) long (1 Kgs 6:17). Beyond this was the innermost sanctuary, the Holy of Holies (or the “Most Holy Place“), which was a perfect cube of 30 feet (9.1 meters). All the interior walls were paneled with cedar decorated with flower patterns, cherubim, and palm trees, so that no masonry was visible. The walls of both inner and outer sanctuaries were “overlaid” (v 22) with pure gold. Actually the gold decoration may have been inlaid, on the basis that a solid sheath of gold would spoil the natural beauty of the wood carving. The floor was made of cypress planks (v 15). Narrow windows set high in the walls above the level of the three-storied outer chambers provided light in the Holy Place (v 4). The ceiling was paneled with beams and planks of cedar. No detail is given about the exterior roofing, but probably the contemporary technique was employed, using a wooden, latticelike framework into which a waterproof, limestone plaster was packed and rolled.<\/p>\n<p>The outer porch was apparently an open space, since no doors are mentioned. Access into the Holy Place was by double doors, both hinged to fold back on themselves, made of cypress and decorated in exactly the same way as the interior walls (vv 34-35). The doorposts were made of olive wood. Within the Holy Place was the altar of incense made of cedar overlaid with gold; it was placed centrally before the Holy of Holies. Also in the Holy Place were a table for the bread of the Presence of God, ten lampstands arranged in two groups of five on either side, and various utensils required for maintaining the priestly duties (1 Kgs 7:48-50). All these were made or overlaid with gold. The ten tables, arranged five on each side, were presumably for the utensils and accessories (2 Chr 4:8).<\/p>\n<p>Between the Holy Place and the Holy of Holies was a double door made of olive wood, carved with cherubim, palm trees, and flower patterns and overlaid with gold. Inside these doors, veiling still further the Holy of Holies, was a blue, purple, and crimson curtain, made of the finest fabrics and ornamented with cherubim (2 Chr 3:14).<\/p>\n<p>In the Holy of Holies were two cherubim, each 15 feet (4.6 meters) high and made of olive wood covered with gold (1 Kgs 6:23-28). Each wing measured seven and a half feet (2.3 meters). A wing of each touched the side walls; the other wings met at the center of the room. The divine throne had been considerably less impressive in the tabernacle, where a wing of each cherubim fused into the mercy seat above the ark (Ex 25:17-22). In Solomon’s temple, the ark of the covenant was placed below the forward-facing cherubim, the symbolic protectors. The ark, the only major item surviving from the Mosaic tabernacle, still contained the tablets of the law, but the pot of manna and Aaron’s rod were missing (1 Kgs 8:9).<\/p>\n<p>Immediately outside the temple and on either side of the vestibule were two hollow bronze pillars (1 Kgs 7:15-20; 2 Chr 3:15-17). According to the book of Kings, these pillars were 27 feet (8.2 meters) high, with a circumference of 18 feet (5.5 meters). The metal itself was about four inches (10.2 centimeters) thick. The pillars were surmounted by bronze, lily-shaped capitals seven and a half feet (2.3 meters) high and six feet (1.8 meters) wide, intricately adorned with a chain latticework that supported two rows of pomegranates. The total weight must have been enormous, and their size is attested to by Jeremiah, who notes that the Babylonians had to break them in pieces before transporting them to Babylon (Jer 52:17, 21-23).<\/p>\n<p>The bronze altar of sacrifice in front of the vestibule is not listed in the specifications of 1 Kings 7. However, it is mentioned in the temple dedication and subsequently (1 Kgs 8:22, 54, 64; 9:25) and clearly stood in the inner court. Its dimensions were 30 feet (9.1 meters) square and 15 feet (4.6 meters) high (2 Chr 4:1). In view of its weight, it was probably cast in sections at Solomon’s foundry in the Jordan Rift valley (vv 17-18) and then transported to the temple site for assembly.<\/p>\n<p>Probably the most striking article in the inner court was the “molten (bronze) sea,” a huge, round tank made of bronze 3 inches (8 centimeters) thick, 7½ feet (2.3 meters) high, and 15 feet (4.6 meters) in diameter (1 Kgs 7:23-26). Its rim flared out like a lily (2 Chr 4:2-5). The tank was supported on 12 bronze oxen, four on each side, and had two rows of decoration, possibly gourds or pomegranates, under the brim. Its capacity was between 10,000 and 12,000 gallons (37,850–45,420 liters). The bronze sea was used for priestly ablutions (v 6). Presumably this involved a platform of sorts, for the brim of this vast basin would have been about 15 feet (4.6 meters) above ground level.<\/p>\n<p>Hiram also constructed ten large lavers, mounted on moveable stands and placed in two groups of five, on the north and south sides of the inner court (1 Kgs 7:27-39). Basically the stands were bronze boxes, six feet (1.8 meters) square and four and a half feet (1.4 meters) high with a nine-inch (22.9-centimeter) rim around the top edge. Each corner was attached to braced posts to which the axles were fixed. The four-spoked wheels were 27 inches (68.6 centimeters) high. Into each stand there fitted a laver containing approximately 220 gallons (832.7 liters) of water, used for washing sacrificial animals (2 Chr 4:6). Probably each was adjacent to one of the ten tables that would be used to flay and otherwise prepare the sacrifices (v 8). Supplementary items, such as pots, shovels, and basins, all made of bronze, were also manufactured (1 Kgs 7:40, 45).<\/p>\n<h5>The Dedication<\/h5>\n<p>Eleven months elapsed between the completion of the temple and its dedication (1 Kgs 6:38; 8:2), during which time the major items of furniture were set in place. The dedication itself took place in the seventh month, presumably in connection with the Feast of Tabernacles and the Day of Atonement (Lv 23:23-36). The ark of the covenant was brought into its final resting place (1 Kgs 8:3-4), but the inner court proved inadequate for the vast numbers of beasts sacrificed (1 Kgs 8:62-64; 2 Chr 7:7).<\/p>\n<p>The temple employed the most sophisticated building techniques of the age, and no expense had been spared in construction, ornamentation, or equipment. Yet Solomon readily confessed its utter inadequacy to house the eternal God (1 Kgs 8:27). His prayer also underlined Israel’s propensity to forsake the Lord, contrasting the nation with God, who, though a just judge, was also merciful and faithful. The climax of the proceedings came when fire from heaven consumed the sacrifices and the shekinah glory filled the temple (2 Chr 7:1-3).<\/p>\n<h5>Later History<\/h5>\n<p>Like most ancient shrines, the temple became a treasury for national wealth and as such was often the target for attack. Shishak of Egypt plundered it within five years of Solomon’s death (1 Kgs 14:25-38). Shortly afterward, King Asa (910–869 <span>BC<\/span>) depleted its gold and silver treasures to buy Syrian help against his oppressor, Baasha (908–886 <span>BC<\/span>), king of Israel (15:16-19). Joash, the king of Judah (835–796 <span>BC<\/span>) who was concealed in the temple from the vicious Athaliah during his youth (2 Kgs 11), made provision for its repair after protesting the priests’ embezzlement of gifts (12:4-16). But after the death of Jehoiada, the high priest, Joash himself was adversely influenced by his nobles (2 Chr 24:15-19). As punishment for his apostasy, the Lord allowed the Syrians to attack, and Joash used the temple treasures to buy them off (2 Kgs 12:17-18). Hardly had provision for replacements been made, when Jehoash of Israel (798–782 <span>BC<\/span>), having shattered the arrogant pride of Amaziah of Judah (796–767 <span>BC<\/span>), again stripped the temple (14:8-14). Later, King Ahaz (735-715 <span>BC<\/span>) used the remaining resources of the temple to enlist support from the Assyrians (16:7-9), though he eventually became completely subservient to them.<\/p>\n<p> Then Hezekiah (715–686 <span>BC<\/span>), one of the great reforming kings, thoroughly renovated the temple and restored worship after it had fallen into disuse during theclosing years of Ahaz (2 Chr 29:1-19; 31:9-21). Manasseh (696–642 <span>BC<\/span>), however, completely reversed his father’s policy, bringing the practices of Canaanite and Mesopotamian worship into the temple (2 Kgs 21:3-7). His conversion experience, which probably occurred late in his reign and resulted in certain reform measures in the temple (2 Chr 33:12-19), was not far-reaching enough to escape the final judgment that his reign was the dark spot of Judah’s history (2 Kgs 21:10-16).<\/p>\n<p>Manasseh’s grandson Josiah (640–609 <span>BC<\/span>), was the second great reforming king. He organized the repair of the temple in 622 <span>BC<\/span>, during which the lost Book of the Law (almost certainly the book of Deuteronomy) was discovered (2 Kgs 22:3-13). As a result, Josiah’s reformation gained a new dimension and sense of urgency (22:14–23:3). The reformation included a thorough purge of all idolatrous elements from the temple (23:4-12) and the restoration of the traditional festivals. Sadly, however, Josiah’s reformation died with him, and Judah’s downward slide continued under the apostate Jehoiakim (609–598 <span>BC<\/span>). It was probably during this time that Jeremiah preached his famous temple sermon foretelling its destruction (Jer 7:1–8:3; 26:1-19), which alienated him from the religious leaders. In Nebuchadnezzar’s reprisal raid following Jehoiakim’s rebellion in 601 <span>BC<\/span> (2 Kgs 24:1-4), Jerusalem was captured (596 <span>BC<\/span>) and many of the temple treasures were transported to Babylon (2 Chr 36:7). The temple itself appears to have escaped damage, but when Judah again rebelled under Zedekiah (597–586 <span>BC<\/span>), the temple was demolished (2 Kgs 25:8-10). The remaining temple treasures were taken away.<\/p>\n<p class=\"h2\" id=\"ZerubbabelsTemple\">Zerubbabel’s Temple<\/p>\n<h5>Construction<\/h5>\n<p>Although the temple was devastated, the site still remained as a place of pilgrimage during the exile (Jer 41:4-5). In 538 <span>BC<\/span> the Persian king, Cyrus, in pursuance of a liberal policy diametrically opposed to that of the earlier empires, permitted the Jews to return from exile. And he authorized the rebuilding of the temple, financing it from the Persian treasury.<\/p>\n<p>In the book of Ezra, the decree of authorization has been preserved in two forms: the general proclamation (Ezr 1:2-4) and a more prosaic memorandum in the national archives indicating the main temple specifications and the amount of promised Persian help (6:1-5). Probably only a minority of the Jews opted to leave the relative comforts of Mesopotamia for the dangers of a long journey to their desolated homeland. According to the book of Ezra, 42,360 dedicated individuals and their servants (2:64-65) responded under the leadership of Sheshbazzar (1:8-11; 5:14-16) and Zerubbabel (2:2; 3:2, 8; 4:2). With great enthusiasm, the altar was rebuilt on the temple site and the traditional pattern of worship reestablished (3:1-6). Utilizing the grant from Persia as well as their own freewill gifts (2:68-69; 3:7), the Jews began to plan the second temple and lay its foundations (3:7-13). The initial impetus quickly died as a result of local opposition (4:1-4, 24), selfish preoccupation, and crop failures (Hg 1:2-11). In 520 <span>BC<\/span> (Ezr 4:24; Hg 1:1; Zec 1:1), inspired by the prophets Haggai and Zechariah, the Jews under Zerubbabel and Joshua the high priest commenced rebuilding. Work continued in spite of official suspicion, if not direct opposition, and the temple was completed and dedicated in 515 <span>BC<\/span> (Ezr 5:1–6:22).<\/p>\n<p>Little is known of the physical features of Zerubbabel’s temple. The inference that it was vastly inferior to Solomon’s temple (Hg 2:3) probably relates to an early stage in the building operation. In fact, the second temple stood for over 500 years. The dimensions noted in Ezra 6:3 are incomplete; the new temple was no doubt about the same size as its predecessor and was probably built on the same foundation. The construction technique appears to have followed the method of the original, with layers of timber providing a framework for sections of masonry (v 4). Clearly, there was auxiliary accommodation, probably like the side rooms of Solomon’s temple (Ezr 8:29; Neh 12:44; 13:4-5). If Persian aid was forthcoming as promised (Ezr 6:8-12), the second temple was a more splendid, substantial structure than is generally supposed.<\/p>\n<h5>Later History<\/h5>\n<p>Several references in the Apocrypha, pseudepigrapha, rabbinic writings, and the historian Josephus help to illumine the history of the temple and give more detail on its structure and furnishings. Josephus, quoting from Hecateus of Abdera (fourth century <span>BC<\/span>), states that the temple was a large building in an enclosure about 500 feet by 150 feet (152.4 meters by 45.7 meters), surrounded by a stone wall, with an altar of unhewn stones the same size as Solomon’s bronze altar (cf. 2 Chr 4:1). Within the sanctuary was a golden altar of incense and a lampstand, the flame of which burned continually. Josephus also notes that Antiochus III (223–187 <span>BC<\/span>) financially supported the temple when the Seleucids displaced the Ptolemies as masters of Jerusalem.<\/p>\n<p>Ben Sirach, early in the second century <span>BC<\/span>, commended Simon, the son of Onias the high priest, for his work in fortifying and repairing the temple area. First Maccabees provides valuable evidence of the fate of the temple during the oppression under Antiochus IV Epiphanes (175–164 <span>BC<\/span>). The books of the Maccabees recount the defilement of the altar of burnt offering (1 Macc 1:54) and the plundering of the golden lampstand, altar of incense, table of offering, veil, and other treasures (2 Macc 5:15-16; 6:2-4). When the temple was recaptured and restored, the victorious Maccabees replaced the items taken by the Seleucids, except for the altar of sacrifice, which was considered so polluted that it was dismantled and replaced by a new one constructed of unhewn stone (1 Macc 4:36-61; 2 Macc 10:1-9). Clearly the temple area was used as a fortress, both in opposition to the Seleucid garrison that was maintained in Jerusalem in the Maccabean period and in the conflicts of the later Hasmonean period. When Pompey captured Jerusalem about 63 <span>BC<\/span>, he entered the temple to assert his authority but took no plunder, thus showing respect for it.<\/p>\n<p>The history of Zerubbabel’s temple closed when Herod, having carefully preserved it from any major damage when he gained control of Jerusalem with Roman aid in 37 <span>BC<\/span>, began to dismantle it about 21 <span>BC<\/span> in preparation for the construction of his own grand temple.<\/p>\n<p class=\"h2\" id=\"HerodsTemple\">Herod’s Temple<\/p>\n<p>Apart from over 100 references in the NT, our main sources of information about Herod’s temple come from the Jewish historian Josephus and from the Middoth (a section of the Jewish rabbinic writings). There are considerable differences in detail between the two, which rules out any dogmatic interpretation in attempted reconstructions. Since Josephus was contemporary with the temple (he was born about <span>AD<\/span> 37 and died early in the second century), he is probably more reliable than the Middoth, which, dating from about <span>AD<\/span> 150, appears to exaggerate occasionally. Archaeological research has been helpful in determining the positions of the outer walls and gates.<\/p>\n<p>Herod’s motive in building his temple was political rather than religious. As an Idumean, he wished to placate his Jewish subjects by constructing a sanctuary as magnificent as Solomon’s. Possible fears that the site might be profaned, or that the existing temple might be demolished and never rebuilt, were allayed by the training of 1,000 priests as masons and the amassing of materials before the work commenced. Herod’s temple followed the tripartite plan of its predecessors, although its porch was much larger. It was built in the contemporary Greco-Roman architectural style and must therefore be regarded as distinct from Zerubbabel’s temple. Work began in 20 <span>BC<\/span>, and while the main sanctuary was quickly erected (it was in full operation within ten years), the total project was not completed until <span>AD<\/span> 64, only six years before it was destroyed by the Romans.<\/p>\n<p>Herod first prepared the site by clearing and leveling an area approximately 500 yards (457.2 meters) from north to south and about 325 yards (297.2 meters) from east to west. This involved cutting away sections of rock in some areas and building up with rubble in others. Considerable sections of the enclosing wall, constructed on stone blocks averaging about 15 feet (4.6 meters) long by 4 feet (1.2 meters) high, still survive. Some of the stones in the corners of the south wall weigh up to 70 tons (63.5 metric tons).<\/p>\n<p>The sanctuary itself seems to have been based on the same dimensions as Solomon’s temple. It was divided into the Holy Place, which was 60 feet (18.3 meters) long, 30 feet (9.1 meters) wide, and 60 feet high, and the Holy of Holies, which was 30 feet square. There was no furniture within the Holy of Holies, which was separated by a veil from the Holy Place. The Holy Place contained the seven-branch lampstand, the table for the bread of the Presence, and the incense altar. The main divergence from Solomon’s temple was the imposing porch, 150 feet (45.7 meters) in width and height. Outside was a doorway approximately 30 feet (9.1 meters) wide by 40 feet (12.2 meters) high, with an inner doorway about half that size leading into the sanctuary. By allowing empty rooms over the Holy of Holies and the Holy Place, there was a uniform roof height of 150 feet (45.7 meters). Golden spikes on the roof discouraged birds from alighting and defiling the structure. Like its predecessors, the temple was oriented toward the east and was surrounded on the other sides by three stories of rooms rising to a height of 60 feet (18.3 meters). The stone used was the local white stone, cut in huge blocks and highly polished.<\/p>\n<p>Access to the porch was by a flight of 12 steps from the Court of the Priests. Centrally placed before the porch and 33 feet (10.1 meters) away was the altar of sacrifice. Made of unhewn stone, it was a multilevel construction 15 feet (4.6 meters) high and about 48 feet (14.6 meters) square at its base. Male Israelites were allowed into this area once a year, during the Feast of the Tabernacles, to walk around the altar of sacrifice. Otherwise, they were restricted to the Court of Israel. To the east of the Court of Israel, and separated from it by a flight of 15 steps and by the ornate Great Gate, made of Corinthian bronze, was the Court of the Women. Here the offertory chests for temple expenses were located (Mk 12:41-44). The next court was the large, lower, outer Court of the Gentiles, which surrounded the inner courts and was separated from them by a balustrade and a series of warning notices. Two of these have been excavated, written in Latin and Greek and forbidding trespass by Gentiles into the inner areas, on pain of death. This outer court was widely used. Immediately inside its walls was a portico, supported by four rows of columns almost 40 feet (12.2 meters) high on the south side (the Royal Porch), and two rows on the other sides, the eastern portico known as “Solomon’s Porch” or “Solomon’s Colonnade.” Here is the area where the stalls of the money changers and merchants were set up, where the Sanhedrin met, and where Christ and the scribes taught and debated (Mk 11:27; Lk 2:46; 19:47; Jn 10:23). Here, too, the infant church met before it was rejected by a hostile Judaism (Acts 3:11; 5:12). Just to the northwest of the temple enclosure was the Fortress of Antonia, where the Roman governor resided while in Jerusalem, and where a Roman garrison was on hand to deal with disturbances (Acts 21:31-40). Overlooking the temple area, it was separated from it by a wide moat. The high priest’s vestments were stored in the fortress as a symbol of Roman authority. Access to the Court of the Gentiles was by four gates in the west wall; two in the south wall, where the ground fell away steeply into the valley, a site often identified as the pinnacle of the temple (Mt 4:5; Lk 4:9); and one gate in each of the east and north walls.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheOldTestament\">Significance of the Temple in the Old Testament<\/p>\n<p>The temple in Jerusalem functioned as the focal point of the tribal confederation. In spite of the attempt of Jeroboam I, the first king of the northern kingdom, to divert attention from Jerusalem by establishing shrines at Bethel and Dan (1 Kgs 12:26-30), Jerusalem never lost its preeminence. Naturally, both Hezekiah and Josiah sought to extend their reformation into the area of the northern tribes (2 Chr 30:1-12; 34:6-7), and Jerusalem was a pilgrimage center for those areas even after its destruction (Jer 41:5). The prophets foretold its destiny as the focal point of universal worship (Is 2:1-4).<\/p>\n<p>The temple was God’s dwelling place among his people. God’s presence, symbolized in the shekinah glory and the pillar of cloud, was associated with the tent of meeting (Ex 33:9-11), with the tabernacle (40:34-38), and finally with the temple (1 Kgs 8:10-11). The paradox is that while God is completely unrestricted, the temple was considered a place for God to live forever (vv 13, 27). God had chosen Zion, as he had chosen David (Pss 68:15-18; 76:2; 78:67-72), so the temple was regarded as God’s house (27:4; 42:4; 84:1-4).<\/p>\n<h5>Ezekiel’s Temple<\/h5>\n<p>Ezekiel’s detailed description of the ideal temple (Ez 40–48) was not used as the blueprint for Zerubbabel’s temple. In fact, since Ezekiel must have been familiar with Solomon’s temple before his deportation in 597 <span>BC<\/span>, his description is of greater help in determining uncertain details of the first temple. Ezekiel’s concern was to show the nature of pure worship, safeguarded from all contamination. This worship would allow the glory of God, which had departed from corrupted Solomon’s temple (9:3; 10:4, 18-19: 11:22-23), to return so that Jerusalem could again be named “the Lord is there” (43:1-5; 48:35). This thought, linked with Ezekiel’s vital concept of God’s Spirit indwelling his faithful worshipers (36:24-28), anticipated the NT teaching of the believers becoming God’s temple.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheNewTestament\">Significance of the Temple in the New Testament<\/p>\n<h5>Christ and the Temple<\/h5>\n<p>Christ showed considerable respect for the temple. When he was 12 years old, he entered into the rabbinic discussions in its porticoes and described it as his Father’s house (Lk 2:41-50). To him “the house of God” was indwelt by God (Mt 12:4; 23:21). Although he twice cleansed it in righteous anger (Mt 21:12-13; Jn 2:13-16), he wept over the impending destruction of the city and temple (Lk 19:41-44). He often taught there, but he was “greater than the temple” (Mt 12:6). When his presentation to Jerusalem as the predicted Messiah was rejected, in spite of attendant miracles, he foretold its inevitable destruction (Mt 21:9-15; 24:1-2). For a brief period after Pentecost, the early church used the temple as its meeting place, until mounting opposition drove believers from Jerusalem (Acts 5:12, 21, 42; 8:1).<\/p>\n<h5>The Church as the Temple<\/h5>\n<p>The NT writers used two different Greek words to describe the temple: <span class=\"greek\" lang=\"el\">naos<\/span> and <span class=\"greek\" lang=\"el\">hieron<\/span><em>.<\/em> <span class=\"greek\" lang=\"el\">Naos<\/span> refers to the actual sanctuary of the temple, the place of God’s dwelling. <span class=\"greek\" lang=\"el\">Hieron<\/span> refers to the temple precincts as well as to the sanctuary. Generally speaking, <span class=\"greek\" lang=\"el\">naos<\/span> was used to designate the inner section of the temple known as the Holy Place and the Holy of Holies, whereas <span class=\"greek\" lang=\"el\">hieron<\/span> included the outer court and the temple proper.<\/p>\n<p>In Paul’s epistles the word <span class=\"greek\" lang=\"el\">naos<\/span> appears six times (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 2 Thes 2:4) and <span class=\"greek\" lang=\"el\">hieron<\/span> once (1 Cor 9:13). In these verses Paul maintains the distinction of definition noted above. When speaking of the actual physical temple, he used the word <span class=\"greek\" lang=\"el\">hieron<\/span> to indicate the place where the priests offered up animal sacrifices on the altar (1 Cor 9:13), which was situated in the outer court (see Ex 27–29, 40). And when Paul referred to the abominable act of the lawless one in usurping God’s place in the temple, he used the word <span class=\"greek\" lang=\"el\">naos<\/span>—the word that designates the place of deity’s presence (2 Thes 2:4).<\/p>\n<p>In all the other Pauline passages, <span class=\"greek\" lang=\"el\">naos<\/span> is used metaphorically—to depict a human habitation for the divine Spirit. In one instance the sanctuary image is used to describe the individual believer’s body (1 Cor 6:19); in every other instance the sanctuary depicts Christ’s body, the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:21). Mistakenly, many readers think 1 Corinthians 3:16-17 speaks of the individual, but according to the Greek text, it is unquestionably clear that Paul was speaking about the collective church (specifically, the church in Corinth).<\/p>\n<p>When Paul told the church in Corinth that it was God’s sanctuary, they would have understood the image from their knowledge of pagan temples. But Paul probably had in mind the one temple in Jerusalem. The Gentiles had many gods with many temples in one city; the Jews had one God with only one temple in all of Israel. This helped to preserve unity among the Israelites. The Corinthians needed spiritual unity; they were fragmented due to their individual preferences (see 1 Cor 1:10-13).<\/p>\n<p>In Ephesians, Paul’s masterpiece on the church, he speaks of the local churches as living, organic entities that are all (compositely speaking) growing into a holy sanctuary in the Lord (Eph 2:21). Paul pictured each local church as providing God with a spiritual habitation in that locality (v 22) and as growing together with all the other churches into one holy, universal sanctuary for the Lord’s indwelling.<\/p>\n<h5>The Temple in John’s Revelation<\/h5>\n<p>In John’s revelation there is no material temple, even though he continues to use the imagery of Jerusalem and Mt Zion (Rv 3:12; 14:1; 21:2, 10, 22). Three interrelated ideas dominate. First is the concept of the church made up of martyrs, whose faithful members are God’s temple (3:12; 14:1). This temple grows gradually as the number of martyrs increases (6:11). Another aspect is the temple as the place of judgment (11:19; 14:15; 15:5–16:1). Finally, any temple in the new age is unnecessary, “for its temple is the Lord God Almighty and the Lamb” (21:22). The ultimate state will be God’s dwelling with his people—the eternal, spritual temple.<\/p>\n<p><em>See also<\/em> Altar; Ark of the Covenant; Bread of the Presence; David; Feasts and Festivals of Israel; First Jewish Revolt; Judaism; Mercy Seat; Offerings and Sacrifices; Priests and Levites; Sanctuary; Singers in the Temple; Solomon (Person).<\/p>","content_en":"<h3>TEMPLE<\/h3>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Solomon’s Temple<\/p>\n<p>• Zerubbabel’s Temple<\/p>\n<p>• Herod’s Temple<\/p>\n<p>• Significance of the Temple in the Old Testament<\/p>\n<p>• Significance of the Temple in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptable to both. Jerusalem was then established as the national religious center by the return of the ark, which had been largely neglected since its capture by the Philistines (2 Sm 6:1-17). Henceforth, God’s choices of both David and Jerusalem (“Mount Zion”) were indissolubly linked (Ps 78:67-72).<\/p>\n<p>David’s great impulse was to build an adequate dwelling place for Israel’s God. The idea was initially approved by Nathan the prophet (2 Sm 7:1-3), but God revealed otherwise to him, and he conveyed the divine purpose to David (vv 4-17). In a significant wordplay, David was informed that, while he was not to build a house (temple) for God, God would build a house (dynasty) for him. David was not the one to build a temple because of the numerous wars during his reign; the temple would instead be built by his son (1 Kgs 5:3; 1 Chr 22:7-8; 28:3). Nevertheless, David enthusiastically amassed most of the necessary finances and materials and drew up the blueprints for the temple (1 Chr 22:3-5, 14; 28:2, 11-19). He also purchased the temple site (21:25).<\/p>\n<p class=\"h2\" id=\"SolomonsTemple\">Solomon’s Temple<\/p>\n\n<h5>Date<\/h5>\n<p>Construction commenced in Solomon’s fourth year, about 966 <span>BC<\/span>, and took seven years to complete (1 Kgs 6:1, 38). Everything necessary for the temple, including the workers, had been prepared by David (1 Chr 28:21). The temple evidently had first priority among Solomon’s building schemes, as he built his own palace later (1 Kgs 7:1).<\/p>\n<h5>Superintendents and Workforce<\/h5>\n<p>The principal architect for the bronze furnishings was Huram (Hebrew “Hiram”), whose father was a metal craftsman from Tyre and whose mother was an Israelite (1 Kgs 7:13-14). Cedar for the temple came from Lebanon and was felled and transported by the skilled woodsmen of another Hiram—the king of Tyre, Solomon’s ally (5:5-9). Thirty thousand Israelites, divided into three groups, were drafted to assist at Lebanon. Each group was on duty for one month in three. For the stonework, Solomon conscripted 153,600 foreigners resident in Israel to provide a self-contained group of carriers, stone cutters, and supervisors (vv 15-17; 2 Chr 2:17-18). Possibly the “men of Gebal,” with their specialized skills, formed yet another group (1 Kgs 5:18). Building the temple was obviously a national project of immense size and effort. In order to preserve the sanctity of the site and to eliminate noise, the masonry and carpentry were not done at the temple site (6:7).<\/p>\n<h5>Description<\/h5>\n<p>The details given in the Bible are sufficiently clear for us to make a reasonably accurate description of the temple. The accounts in Kings and Chronicles are supplemented by Ezekiel’s depiction of the temple (see below), which was broadly based on his knowledge of the Jerusalem temple (Ez 40–48).<\/p>\n<p>The side rooms probably rested on a foundation or platform that was separate from the temple itself (1 Kgs 6:5, 10; cf. Ez 41:8-9) and were arranged in three stories, each seven and a half feet (2.3 meters) high, extending around the whole building except for the porch side. Each successive story was one and a half feet (.5 meter) wider than the one below, these dimensions coinciding with the thickness of the side wall of the Holy Place. The ground floor rooms were seven and a half feet (2.3 meters) wide; the first story was nine feet (2.7 meters), and the second was ten and a half feet (3.2 meters). Access to the upper stories was possibly by winding staircases (1 Kgs 6:8). There is some uncertainty concerning the location of the entrances; there may have been one on either side, but only one is mentioned (v 8). As in Ezekiel’s temple (Ez 40:17, 28), there were two adjacent courts, an inner and an outer (1 Kgs 6:36; 7:12), but no dimensions are given for these. The inner court, or “court of the priests,” being next to the temple itself, was also called “the upper court” (2 Chr 4:9; Jer 36:10). The wall of the inner court was made of three layers of hewn stone held together by a layer of cedar beams (1 Kgs 6:36), and the doors of both courts were sheathed in bronze (2 Chr 4:9). The palace buildings were within the outer court area, probably with a private passageway between the palace and the temple that was later closed during the reign of Ahaz (2 Chr 4:9, 12; 2 Kgs 16:18).<\/p>\n<p>The temple itself was 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high (1 Kgs 6:2), with a porch or vestibule 15 feet (4.6 meters) deep stretching across the width. Probably the vestibule was on the east end of the temple, thus corresponding with the orientation of Ezekiel’s temple (Ez 43:1; 44:1). The larger part of the main sanctuary, next to the porch, formed the Holy Place, which was 60 feet (18.3 meters) long (1 Kgs 6:17). Beyond this was the innermost sanctuary, the Holy of Holies (or the “Most Holy Place“), which was a perfect cube of 30 feet (9.1 meters). All the interior walls were paneled with cedar decorated with flower patterns, cherubim, and palm trees, so that no masonry was visible. The walls of both inner and outer sanctuaries were “overlaid” (v 22) with pure gold. Actually the gold decoration may have been inlaid, on the basis that a solid sheath of gold would spoil the natural beauty of the wood carving. The floor was made of cypress planks (v 15). Narrow windows set high in the walls above the level of the three-storied outer chambers provided light in the Holy Place (v 4). The ceiling was paneled with beams and planks of cedar. No detail is given about the exterior roofing, but probably the contemporary technique was employed, using a wooden, latticelike framework into which a waterproof, limestone plaster was packed and rolled.<\/p>\n<p>The outer porch was apparently an open space, since no doors are mentioned. Access into the Holy Place was by double doors, both hinged to fold back on themselves, made of cypress and decorated in exactly the same way as the interior walls (vv 34-35). The doorposts were made of olive wood. Within the Holy Place was the altar of incense made of cedar overlaid with gold; it was placed centrally before the Holy of Holies. Also in the Holy Place were a table for the bread of the Presence of God, ten lampstands arranged in two groups of five on either side, and various utensils required for maintaining the priestly duties (1 Kgs 7:48-50). All these were made or overlaid with gold. The ten tables, arranged five on each side, were presumably for the utensils and accessories (2 Chr 4:8).<\/p>\n<p>Between the Holy Place and the Holy of Holies was a double door made of olive wood, carved with cherubim, palm trees, and flower patterns and overlaid with gold. Inside these doors, veiling still further the Holy of Holies, was a blue, purple, and crimson curtain, made of the finest fabrics and ornamented with cherubim (2 Chr 3:14).<\/p>\n<p>In the Holy of Holies were two cherubim, each 15 feet (4.6 meters) high and made of olive wood covered with gold (1 Kgs 6:23-28). Each wing measured seven and a half feet (2.3 meters). A wing of each touched the side walls; the other wings met at the center of the room. The divine throne had been considerably less impressive in the tabernacle, where a wing of each cherubim fused into the mercy seat above the ark (Ex 25:17-22). In Solomon’s temple, the ark of the covenant was placed below the forward-facing cherubim, the symbolic protectors. The ark, the only major item surviving from the Mosaic tabernacle, still contained the tablets of the law, but the pot of manna and Aaron’s rod were missing (1 Kgs 8:9).<\/p>\n<p>Immediately outside the temple and on either side of the vestibule were two hollow bronze pillars (1 Kgs 7:15-20; 2 Chr 3:15-17). According to the book of Kings, these pillars were 27 feet (8.2 meters) high, with a circumference of 18 feet (5.5 meters). The metal itself was about four inches (10.2 centimeters) thick. The pillars were surmounted by bronze, lily-shaped capitals seven and a half feet (2.3 meters) high and six feet (1.8 meters) wide, intricately adorned with a chain latticework that supported two rows of pomegranates. The total weight must have been enormous, and their size is attested to by Jeremiah, who notes that the Babylonians had to break them in pieces before transporting them to Babylon (Jer 52:17, 21-23).<\/p>\n<p>The bronze altar of sacrifice in front of the vestibule is not listed in the specifications of 1 Kings 7. However, it is mentioned in the temple dedication and subsequently (1 Kgs 8:22, 54, 64; 9:25) and clearly stood in the inner court. Its dimensions were 30 feet (9.1 meters) square and 15 feet (4.6 meters) high (2 Chr 4:1). In view of its weight, it was probably cast in sections at Solomon’s foundry in the Jordan Rift valley (vv 17-18) and then transported to the temple site for assembly.<\/p>\n<p>Probably the most striking article in the inner court was the “molten (bronze) sea,” a huge, round tank made of bronze 3 inches (8 centimeters) thick, 7½ feet (2.3 meters) high, and 15 feet (4.6 meters) in diameter (1 Kgs 7:23-26). Its rim flared out like a lily (2 Chr 4:2-5). The tank was supported on 12 bronze oxen, four on each side, and had two rows of decoration, possibly gourds or pomegranates, under the brim. Its capacity was between 10,000 and 12,000 gallons (37,850–45,420 liters). The bronze sea was used for priestly ablutions (v 6). Presumably this involved a platform of sorts, for the brim of this vast basin would have been about 15 feet (4.6 meters) above ground level.<\/p>\n<p>Hiram also constructed ten large lavers, mounted on moveable stands and placed in two groups of five, on the north and south sides of the inner court (1 Kgs 7:27-39). Basically the stands were bronze boxes, six feet (1.8 meters) square and four and a half feet (1.4 meters) high with a nine-inch (22.9-centimeter) rim around the top edge. Each corner was attached to braced posts to which the axles were fixed. The four-spoked wheels were 27 inches (68.6 centimeters) high. Into each stand there fitted a laver containing approximately 220 gallons (832.7 liters) of water, used for washing sacrificial animals (2 Chr 4:6). Probably each was adjacent to one of the ten tables that would be used to flay and otherwise prepare the sacrifices (v 8). Supplementary items, such as pots, shovels, and basins, all made of bronze, were also manufactured (1 Kgs 7:40, 45).<\/p>\n<h5>The Dedication<\/h5>\n<p>Eleven months elapsed between the completion of the temple and its dedication (1 Kgs 6:38; 8:2), during which time the major items of furniture were set in place. The dedication itself took place in the seventh month, presumably in connection with the Feast of Tabernacles and the Day of Atonement (Lv 23:23-36). The ark of the covenant was brought into its final resting place (1 Kgs 8:3-4), but the inner court proved inadequate for the vast numbers of beasts sacrificed (1 Kgs 8:62-64; 2 Chr 7:7).<\/p>\n<p>The temple employed the most sophisticated building techniques of the age, and no expense had been spared in construction, ornamentation, or equipment. Yet Solomon readily confessed its utter inadequacy to house the eternal God (1 Kgs 8:27). His prayer also underlined Israel’s propensity to forsake the Lord, contrasting the nation with God, who, though a just judge, was also merciful and faithful. The climax of the proceedings came when fire from heaven consumed the sacrifices and the shekinah glory filled the temple (2 Chr 7:1-3).<\/p>\n<h5>Later History<\/h5>\n<p>Like most ancient shrines, the temple became a treasury for national wealth and as such was often the target for attack. Shishak of Egypt plundered it within five years of Solomon’s death (1 Kgs 14:25-38). Shortly afterward, King Asa (910–869 <span>BC<\/span>) depleted its gold and silver treasures to buy Syrian help against his oppressor, Baasha (908–886 <span>BC<\/span>), king of Israel (15:16-19). Joash, the king of Judah (835–796 <span>BC<\/span>) who was concealed in the temple from the vicious Athaliah during his youth (2 Kgs 11), made provision for its repair after protesting the priests’ embezzlement of gifts (12:4-16). But after the death of Jehoiada, the high priest, Joash himself was adversely influenced by his nobles (2 Chr 24:15-19). As punishment for his apostasy, the Lord allowed the Syrians to attack, and Joash used the temple treasures to buy them off (2 Kgs 12:17-18). Hardly had provision for replacements been made, when Jehoash of Israel (798–782 <span>BC<\/span>), having shattered the arrogant pride of Amaziah of Judah (796–767 <span>BC<\/span>), again stripped the temple (14:8-14). Later, King Ahaz (735-715 <span>BC<\/span>) used the remaining resources of the temple to enlist support from the Assyrians (16:7-9), though he eventually became completely subservient to them.<\/p>\n<p> Then Hezekiah (715–686 <span>BC<\/span>), one of the great reforming kings, thoroughly renovated the temple and restored worship after it had fallen into disuse during theclosing years of Ahaz (2 Chr 29:1-19; 31:9-21). Manasseh (696–642 <span>BC<\/span>), however, completely reversed his father’s policy, bringing the practices of Canaanite and Mesopotamian worship into the temple (2 Kgs 21:3-7). His conversion experience, which probably occurred late in his reign and resulted in certain reform measures in the temple (2 Chr 33:12-19), was not far-reaching enough to escape the final judgment that his reign was the dark spot of Judah’s history (2 Kgs 21:10-16).<\/p>\n<p>Manasseh’s grandson Josiah (640–609 <span>BC<\/span>), was the second great reforming king. He organized the repair of the temple in 622 <span>BC<\/span>, during which the lost Book of the Law (almost certainly the book of Deuteronomy) was discovered (2 Kgs 22:3-13). As a result, Josiah’s reformation gained a new dimension and sense of urgency (22:14–23:3). The reformation included a thorough purge of all idolatrous elements from the temple (23:4-12) and the restoration of the traditional festivals. Sadly, however, Josiah’s reformation died with him, and Judah’s downward slide continued under the apostate Jehoiakim (609–598 <span>BC<\/span>). It was probably during this time that Jeremiah preached his famous temple sermon foretelling its destruction (Jer 7:1–8:3; 26:1-19), which alienated him from the religious leaders. In Nebuchadnezzar’s reprisal raid following Jehoiakim’s rebellion in 601 <span>BC<\/span> (2 Kgs 24:1-4), Jerusalem was captured (596 <span>BC<\/span>) and many of the temple treasures were transported to Babylon (2 Chr 36:7). The temple itself appears to have escaped damage, but when Judah again rebelled under Zedekiah (597–586 <span>BC<\/span>), the temple was demolished (2 Kgs 25:8-10). The remaining temple treasures were taken away.<\/p>\n<p class=\"h2\" id=\"ZerubbabelsTemple\">Zerubbabel’s Temple<\/p>\n<h5>Construction<\/h5>\n<p>Although the temple was devastated, the site still remained as a place of pilgrimage during the exile (Jer 41:4-5). In 538 <span>BC<\/span> the Persian king, Cyrus, in pursuance of a liberal policy diametrically opposed to that of the earlier empires, permitted the Jews to return from exile. And he authorized the rebuilding of the temple, financing it from the Persian treasury.<\/p>\n<p>In the book of Ezra, the decree of authorization has been preserved in two forms: the general proclamation (Ezr 1:2-4) and a more prosaic memorandum in the national archives indicating the main temple specifications and the amount of promised Persian help (6:1-5). Probably only a minority of the Jews opted to leave the relative comforts of Mesopotamia for the dangers of a long journey to their desolated homeland. According to the book of Ezra, 42,360 dedicated individuals and their servants (2:64-65) responded under the leadership of Sheshbazzar (1:8-11; 5:14-16) and Zerubbabel (2:2; 3:2, 8; 4:2). With great enthusiasm, the altar was rebuilt on the temple site and the traditional pattern of worship reestablished (3:1-6). Utilizing the grant from Persia as well as their own freewill gifts (2:68-69; 3:7), the Jews began to plan the second temple and lay its foundations (3:7-13). The initial impetus quickly died as a result of local opposition (4:1-4, 24), selfish preoccupation, and crop failures (Hg 1:2-11). In 520 <span>BC<\/span> (Ezr 4:24; Hg 1:1; Zec 1:1), inspired by the prophets Haggai and Zechariah, the Jews under Zerubbabel and Joshua the high priest commenced rebuilding. Work continued in spite of official suspicion, if not direct opposition, and the temple was completed and dedicated in 515 <span>BC<\/span> (Ezr 5:1–6:22).<\/p>\n<p>Little is known of the physical features of Zerubbabel’s temple. The inference that it was vastly inferior to Solomon’s temple (Hg 2:3) probably relates to an early stage in the building operation. In fact, the second temple stood for over 500 years. The dimensions noted in Ezra 6:3 are incomplete; the new temple was no doubt about the same size as its predecessor and was probably built on the same foundation. The construction technique appears to have followed the method of the original, with layers of timber providing a framework for sections of masonry (v 4). Clearly, there was auxiliary accommodation, probably like the side rooms of Solomon’s temple (Ezr 8:29; Neh 12:44; 13:4-5). If Persian aid was forthcoming as promised (Ezr 6:8-12), the second temple was a more splendid, substantial structure than is generally supposed.<\/p>\n<h5>Later History<\/h5>\n<p>Several references in the Apocrypha, pseudepigrapha, rabbinic writings, and the historian Josephus help to illumine the history of the temple and give more detail on its structure and furnishings. Josephus, quoting from Hecateus of Abdera (fourth century <span>BC<\/span>), states that the temple was a large building in an enclosure about 500 feet by 150 feet (152.4 meters by 45.7 meters), surrounded by a stone wall, with an altar of unhewn stones the same size as Solomon’s bronze altar (cf. 2 Chr 4:1). Within the sanctuary was a golden altar of incense and a lampstand, the flame of which burned continually. Josephus also notes that Antiochus III (223–187 <span>BC<\/span>) financially supported the temple when the Seleucids displaced the Ptolemies as masters of Jerusalem.<\/p>\n<p>Ben Sirach, early in the second century <span>BC<\/span>, commended Simon, the son of Onias the high priest, for his work in fortifying and repairing the temple area. First Maccabees provides valuable evidence of the fate of the temple during the oppression under Antiochus IV Epiphanes (175–164 <span>BC<\/span>). The books of the Maccabees recount the defilement of the altar of burnt offering (1 Macc 1:54) and the plundering of the golden lampstand, altar of incense, table of offering, veil, and other treasures (2 Macc 5:15-16; 6:2-4). When the temple was recaptured and restored, the victorious Maccabees replaced the items taken by the Seleucids, except for the altar of sacrifice, which was considered so polluted that it was dismantled and replaced by a new one constructed of unhewn stone (1 Macc 4:36-61; 2 Macc 10:1-9). Clearly the temple area was used as a fortress, both in opposition to the Seleucid garrison that was maintained in Jerusalem in the Maccabean period and in the conflicts of the later Hasmonean period. When Pompey captured Jerusalem about 63 <span>BC<\/span>, he entered the temple to assert his authority but took no plunder, thus showing respect for it.<\/p>\n<p>The history of Zerubbabel’s temple closed when Herod, having carefully preserved it from any major damage when he gained control of Jerusalem with Roman aid in 37 <span>BC<\/span>, began to dismantle it about 21 <span>BC<\/span> in preparation for the construction of his own grand temple.<\/p>\n<p class=\"h2\" id=\"HerodsTemple\">Herod’s Temple<\/p>\n<p>Apart from over 100 references in the NT, our main sources of information about Herod’s temple come from the Jewish historian Josephus and from the Middoth (a section of the Jewish rabbinic writings). There are considerable differences in detail between the two, which rules out any dogmatic interpretation in attempted reconstructions. Since Josephus was contemporary with the temple (he was born about <span>AD<\/span> 37 and died early in the second century), he is probably more reliable than the Middoth, which, dating from about <span>AD<\/span> 150, appears to exaggerate occasionally. Archaeological research has been helpful in determining the positions of the outer walls and gates.<\/p>\n<p>Herod’s motive in building his temple was political rather than religious. As an Idumean, he wished to placate his Jewish subjects by constructing a sanctuary as magnificent as Solomon’s. Possible fears that the site might be profaned, or that the existing temple might be demolished and never rebuilt, were allayed by the training of 1,000 priests as masons and the amassing of materials before the work commenced. Herod’s temple followed the tripartite plan of its predecessors, although its porch was much larger. It was built in the contemporary Greco-Roman architectural style and must therefore be regarded as distinct from Zerubbabel’s temple. Work began in 20 <span>BC<\/span>, and while the main sanctuary was quickly erected (it was in full operation within ten years), the total project was not completed until <span>AD<\/span> 64, only six years before it was destroyed by the Romans.<\/p>\n<p>Herod first prepared the site by clearing and leveling an area approximately 500 yards (457.2 meters) from north to south and about 325 yards (297.2 meters) from east to west. This involved cutting away sections of rock in some areas and building up with rubble in others. Considerable sections of the enclosing wall, constructed on stone blocks averaging about 15 feet (4.6 meters) long by 4 feet (1.2 meters) high, still survive. Some of the stones in the corners of the south wall weigh up to 70 tons (63.5 metric tons).<\/p>\n<p>The sanctuary itself seems to have been based on the same dimensions as Solomon’s temple. It was divided into the Holy Place, which was 60 feet (18.3 meters) long, 30 feet (9.1 meters) wide, and 60 feet high, and the Holy of Holies, which was 30 feet square. There was no furniture within the Holy of Holies, which was separated by a veil from the Holy Place. The Holy Place contained the seven-branch lampstand, the table for the bread of the Presence, and the incense altar. The main divergence from Solomon’s temple was the imposing porch, 150 feet (45.7 meters) in width and height. Outside was a doorway approximately 30 feet (9.1 meters) wide by 40 feet (12.2 meters) high, with an inner doorway about half that size leading into the sanctuary. By allowing empty rooms over the Holy of Holies and the Holy Place, there was a uniform roof height of 150 feet (45.7 meters). Golden spikes on the roof discouraged birds from alighting and defiling the structure. Like its predecessors, the temple was oriented toward the east and was surrounded on the other sides by three stories of rooms rising to a height of 60 feet (18.3 meters). The stone used was the local white stone, cut in huge blocks and highly polished.<\/p>\n<p>Access to the porch was by a flight of 12 steps from the Court of the Priests. Centrally placed before the porch and 33 feet (10.1 meters) away was the altar of sacrifice. Made of unhewn stone, it was a multilevel construction 15 feet (4.6 meters) high and about 48 feet (14.6 meters) square at its base. Male Israelites were allowed into this area once a year, during the Feast of the Tabernacles, to walk around the altar of sacrifice. Otherwise, they were restricted to the Court of Israel. To the east of the Court of Israel, and separated from it by a flight of 15 steps and by the ornate Great Gate, made of Corinthian bronze, was the Court of the Women. Here the offertory chests for temple expenses were located (Mk 12:41-44). The next court was the large, lower, outer Court of the Gentiles, which surrounded the inner courts and was separated from them by a balustrade and a series of warning notices. Two of these have been excavated, written in Latin and Greek and forbidding trespass by Gentiles into the inner areas, on pain of death. This outer court was widely used. Immediately inside its walls was a portico, supported by four rows of columns almost 40 feet (12.2 meters) high on the south side (the Royal Porch), and two rows on the other sides, the eastern portico known as “Solomon’s Porch” or “Solomon’s Colonnade.” Here is the area where the stalls of the money changers and merchants were set up, where the Sanhedrin met, and where Christ and the scribes taught and debated (Mk 11:27; Lk 2:46; 19:47; Jn 10:23). Here, too, the infant church met before it was rejected by a hostile Judaism (Acts 3:11; 5:12). Just to the northwest of the temple enclosure was the Fortress of Antonia, where the Roman governor resided while in Jerusalem, and where a Roman garrison was on hand to deal with disturbances (Acts 21:31-40). Overlooking the temple area, it was separated from it by a wide moat. The high priest’s vestments were stored in the fortress as a symbol of Roman authority. Access to the Court of the Gentiles was by four gates in the west wall; two in the south wall, where the ground fell away steeply into the valley, a site often identified as the pinnacle of the temple (Mt 4:5; Lk 4:9); and one gate in each of the east and north walls.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheOldTestament\">Significance of the Temple in the Old Testament<\/p>\n<p>The temple in Jerusalem functioned as the focal point of the tribal confederation. In spite of the attempt of Jeroboam I, the first king of the northern kingdom, to divert attention from Jerusalem by establishing shrines at Bethel and Dan (1 Kgs 12:26-30), Jerusalem never lost its preeminence. Naturally, both Hezekiah and Josiah sought to extend their reformation into the area of the northern tribes (2 Chr 30:1-12; 34:6-7), and Jerusalem was a pilgrimage center for those areas even after its destruction (Jer 41:5). The prophets foretold its destiny as the focal point of universal worship (Is 2:1-4).<\/p>\n<p>The temple was God’s dwelling place among his people. God’s presence, symbolized in the shekinah glory and the pillar of cloud, was associated with the tent of meeting (Ex 33:9-11), with the tabernacle (40:34-38), and finally with the temple (1 Kgs 8:10-11). The paradox is that while God is completely unrestricted, the temple was considered a place for God to live forever (vv 13, 27). God had chosen Zion, as he had chosen David (Pss 68:15-18; 76:2; 78:67-72), so the temple was regarded as God’s house (27:4; 42:4; 84:1-4).<\/p>\n<h5>Ezekiel’s Temple<\/h5>\n<p>Ezekiel’s detailed description of the ideal temple (Ez 40–48) was not used as the blueprint for Zerubbabel’s temple. In fact, since Ezekiel must have been familiar with Solomon’s temple before his deportation in 597 <span>BC<\/span>, his description is of greater help in determining uncertain details of the first temple. Ezekiel’s concern was to show the nature of pure worship, safeguarded from all contamination. This worship would allow the glory of God, which had departed from corrupted Solomon’s temple (9:3; 10:4, 18-19: 11:22-23), to return so that Jerusalem could again be named “the Lord is there” (43:1-5; 48:35). This thought, linked with Ezekiel’s vital concept of God’s Spirit indwelling his faithful worshipers (36:24-28), anticipated the NT teaching of the believers becoming God’s temple.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheNewTestament\">Significance of the Temple in the New Testament<\/p>\n<h5>Christ and the Temple<\/h5>\n<p>Christ showed considerable respect for the temple. When he was 12 years old, he entered into the rabbinic discussions in its porticoes and described it as his Father’s house (Lk 2:41-50). To him “the house of God” was indwelt by God (Mt 12:4; 23:21). Although he twice cleansed it in righteous anger (Mt 21:12-13; Jn 2:13-16), he wept over the impending destruction of the city and temple (Lk 19:41-44). He often taught there, but he was “greater than the temple” (Mt 12:6). When his presentation to Jerusalem as the predicted Messiah was rejected, in spite of attendant miracles, he foretold its inevitable destruction (Mt 21:9-15; 24:1-2). For a brief period after Pentecost, the early church used the temple as its meeting place, until mounting opposition drove believers from Jerusalem (Acts 5:12, 21, 42; 8:1).<\/p>\n<h5>The Church as the Temple<\/h5>\n<p>The NT writers used two different Greek words to describe the temple: <span class=\"greek\" lang=\"el\">naos<\/span> and <span class=\"greek\" lang=\"el\">hieron<\/span><em>.<\/em> <span class=\"greek\" lang=\"el\">Naos<\/span> refers to the actual sanctuary of the temple, the place of God’s dwelling. <span class=\"greek\" lang=\"el\">Hieron<\/span> refers to the temple precincts as well as to the sanctuary. Generally speaking, <span class=\"greek\" lang=\"el\">naos<\/span> was used to designate the inner section of the temple known as the Holy Place and the Holy of Holies, whereas <span class=\"greek\" lang=\"el\">hieron<\/span> included the outer court and the temple proper.<\/p>\n<p>In Paul’s epistles the word <span class=\"greek\" lang=\"el\">naos<\/span> appears six times (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 2 Thes 2:4) and <span class=\"greek\" lang=\"el\">hieron<\/span> once (1 Cor 9:13). In these verses Paul maintains the distinction of definition noted above. When speaking of the actual physical temple, he used the word <span class=\"greek\" lang=\"el\">hieron<\/span> to indicate the place where the priests offered up animal sacrifices on the altar (1 Cor 9:13), which was situated in the outer court (see Ex 27–29, 40). And when Paul referred to the abominable act of the lawless one in usurping God’s place in the temple, he used the word <span class=\"greek\" lang=\"el\">naos<\/span>—the word that designates the place of deity’s presence (2 Thes 2:4).<\/p>\n<p>In all the other Pauline passages, <span class=\"greek\" lang=\"el\">naos<\/span> is used metaphorically—to depict a human habitation for the divine Spirit. In one instance the sanctuary image is used to describe the individual believer’s body (1 Cor 6:19); in every other instance the sanctuary depicts Christ’s body, the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:21). Mistakenly, many readers think 1 Corinthians 3:16-17 speaks of the individual, but according to the Greek text, it is unquestionably clear that Paul was speaking about the collective church (specifically, the church in Corinth).<\/p>\n<p>When Paul told the church in Corinth that it was God’s sanctuary, they would have understood the image from their knowledge of pagan temples. But Paul probably had in mind the one temple in Jerusalem. The Gentiles had many gods with many temples in one city; the Jews had one God with only one temple in all of Israel. This helped to preserve unity among the Israelites. The Corinthians needed spiritual unity; they were fragmented due to their individual preferences (see 1 Cor 1:10-13).<\/p>\n<p>In Ephesians, Paul’s masterpiece on the church, he speaks of the local churches as living, organic entities that are all (compositely speaking) growing into a holy sanctuary in the Lord (Eph 2:21). Paul pictured each local church as providing God with a spiritual habitation in that locality (v 22) and as growing together with all the other churches into one holy, universal sanctuary for the Lord’s indwelling.<\/p>\n<h5>The Temple in John’s Revelation<\/h5>\n<p>In John’s revelation there is no material temple, even though he continues to use the imagery of Jerusalem and Mt Zion (Rv 3:12; 14:1; 21:2, 10, 22). Three interrelated ideas dominate. First is the concept of the church made up of martyrs, whose faithful members are God’s temple (3:12; 14:1). This temple grows gradually as the number of martyrs increases (6:11). Another aspect is the temple as the place of judgment (11:19; 14:15; 15:5–16:1). Finally, any temple in the new age is unnecessary, “for its temple is the Lord God Almighty and the Lamb” (21:22). The ultimate state will be God’s dwelling with his people—the eternal, spritual temple.<\/p>\n<p><em>See also<\/em> Altar; Ark of the Covenant; Bread of the Presence; David; Feasts and Festivals of Israel; First Jewish Revolt; Judaism; Mercy Seat; Offerings and Sacrifices; Priests and Levites; Sanctuary; Singers in the Temple; Solomon (Person).<\/p>","summary_ro":"TEMPLE Preview • Background • Solomon’s Temple • Zerubbabel’s Temple • Herod’s Temple • Significance of the Temple in the Old Testament • Significance of the Temple in the New Testament Background David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptabl...","summary_en":"TEMPLE Preview • Background • Solomon’s Temple • Zerubbabel’s Temple • Herod’s Temple • Significance of the Temple in the Old Testament • Significance of the Temple in the New Testament Background David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptabl...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40402,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"What Happened to the Ark?","title_en":"What Happened to the Ark?","content_ro":"<h3>What Happened to the Ark?<\/h3>\n<blockquote><p>Little is known about the ark’s history after the time of Solomon. What happened to it when Judah was exiled to Babylon is a mystery. It may have been destroyed when Nebuchadnezzar destroyed the temple and the whole city of Jerusalem in 586 <span>BC<\/span>. The new temple built after return from the exile had no ark. There is a legend in the Apocrypha that Jeremiah hid the ark in a cave on Mt Nebo until a time when God would again restore his people (2 Macc 2:4-8).<\/p><\/blockquote>\n<p>The disappearance of the ark at the exile, however, was providential. For not only had the presence of God disappeared from above the mercy seat, but God had long since rejected worship as it was offered at the temple (Lam 2:6, 7; Is 1:11-14). Moreover, the very purpose and significance of the ark was ultimately to be fulfilled in the person and work of Jesus Christ.<\/p>\n<p>With the coming of Jesus Christ, the yearly sprinkling of the mercy seat with the blood of bulls and goats was no longer necessary. Christ, with the shedding of his own blood, secured an eternal redemption (Heb 9:11-14). Consequently, those who trust in him are encouraged to come with boldness before the God of grace enthroned above the mercy seat (Heb 4:14-16). Whereas before, the veil hung as a barrier between men and the ark, Christ through his death tore the veil in two and passed through it (Mt 27:51; Heb 10:20), opening the way for all worshipers to see the ark of God’s covenant (Rv 11:19).<\/p>","content_en":"<h3>What Happened to the Ark?<\/h3>\n<blockquote><p>Little is known about the ark’s history after the time of Solomon. What happened to it when Judah was exiled to Babylon is a mystery. It may have been destroyed when Nebuchadnezzar destroyed the temple and the whole city of Jerusalem in 586 <span>BC<\/span>. The new temple built after return from the exile had no ark. There is a legend in the Apocrypha that Jeremiah hid the ark in a cave on Mt Nebo until a time when God would again restore his people (2 Macc 2:4-8).<\/p><\/blockquote>\n<p>The disappearance of the ark at the exile, however, was providential. For not only had the presence of God disappeared from above the mercy seat, but God had long since rejected worship as it was offered at the temple (Lam 2:6, 7; Is 1:11-14). Moreover, the very purpose and significance of the ark was ultimately to be fulfilled in the person and work of Jesus Christ.<\/p>\n<p>With the coming of Jesus Christ, the yearly sprinkling of the mercy seat with the blood of bulls and goats was no longer necessary. Christ, with the shedding of his own blood, secured an eternal redemption (Heb 9:11-14). Consequently, those who trust in him are encouraged to come with boldness before the God of grace enthroned above the mercy seat (Heb 4:14-16). Whereas before, the veil hung as a barrier between men and the ark, Christ through his death tore the veil in two and passed through it (Mt 27:51; Heb 10:20), opening the way for all worshipers to see the ark of God’s covenant (Rv 11:19).<\/p>","summary_ro":"What Happened to the Ark? Little is known about the ark’s history after the time of Solomon. What happened to it when Judah was exiled to Babylon is a mystery. It may have been destroyed when Nebuchadnezzar destroyed the temple and the whole city of Jerusalem in 586 BC. The new temple built after return from the exile had no ark. There is a legend in the Apocrypha that Jeremiah hid the ark in a cave on Mt Nebo until a time when God would again restore his people (2 Macc 2:4-8). The disappeara...","summary_en":"What Happened to the Ark? Little is known about the ark’s history after the time of Solomon. What happened to it when Judah was exiled to Babylon is a mystery. It may have been destroyed when Nebuchadnezzar destroyed the temple and the whole city of Jerusalem in 586 BC. The new temple built after return from the exile had no ark. There is a legend in the Apocrypha that Jeremiah hid the ark in a cave on Mt Nebo until a time when God would again restore his people (2 Macc 2:4-8). The disappeara...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59464,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:19","title_en":"Study Note: Apocalipsa 11:19","content_ro":"<p><strong>11:19<\/strong> This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the <em>Temple<\/em> and the <em>Ark<\/em> are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).<\/p>","content_en":"<p><strong>11:19<\/strong> This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the <em>Temple<\/em> and the <em>Ark<\/em> are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).<\/p>","summary_ro":"11:19 This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the Temple and the Ark are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).","summary_en":"11:19 This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the Temple and the Ark are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87090,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:19","title_en":"Study Note: Apocalipsa 11:19","content_ro":"<p><strong>11:19<\/strong> This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the <em>Temple<\/em> and the <em>Ark<\/em> are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).<\/p>","content_en":"<p><strong>11:19<\/strong> This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the <em>Temple<\/em> and the <em>Ark<\/em> are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).<\/p>","summary_ro":"11:19 This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the Temple and the Ark are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).","summary_en":"11:19 This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the Temple and the Ark are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114716,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:19","title_en":"Study Note: Apocalipsa 11:19","content_ro":"<p><strong>11:19<\/strong> This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the <em>Temple<\/em> and the <em>Ark<\/em> are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).<\/p>","content_en":"<p><strong>11:19<\/strong> This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the <em>Temple<\/em> and the <em>Ark<\/em> are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).<\/p>","summary_ro":"11:19 This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the Temple and the Ark are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).","summary_en":"11:19 This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the Temple and the Ark are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142342,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 11:19","title_en":"Study Note: Apocalipsa 11:19","content_ro":"<p><strong>11:19<\/strong> This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the <em>Temple<\/em> and the <em>Ark<\/em> are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).<\/p>","content_en":"<p><strong>11:19<\/strong> This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the <em>Temple<\/em> and the <em>Ark<\/em> are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).<\/p>","summary_ro":"11:19 This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the Temple and the Ark are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).","summary_en":"11:19 This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the Temple and the Ark are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).","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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Apocalipsa 11
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Apocalipsa 11
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