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Apocalipsa 16

¹ Şi am auzit un glas tare, care venea din Templu, şi care zicea celor şapte îngeri: ,,Duceţi-vă, şi vărsaţi pe pământ cele şapte potire ale mâniei lui Dumnezeu!``

² Cel dintâi s-a dus şi a vărsat potirul lui pe pământ. Şi o rană rea şi dureroasă a lovit pe oamenii, cari aveau semnul fiarei şi cari se închinau icoanei ei.

³ Al doilea a vărsat potirul lui în mare. Şi marea s-a făcut sânge, ca sângele unui om mort. Şi a murit orice făptură vie, chiar şi tot ce era în mare.

⁴ Al treilea a vărsat potirul lui în râuri şi în izvoarele apelor. Şi apele s-au făcut sânge.

⁵ Şi am auzit pe îngerul apelor zicând: ,,Drept eşti Tu, Doamne, care eşti şi care erai! Tu eşti Sfânt, pentrucă ai judecat în felul acesta.

⁶ Fiindcă aceştia au vărsat sângele sfinţilor şi al proorocilor, le-ai dat şi Tu să bea sânge. Şi sânt vrednici.``

⁷ Şi am auzit altarul zicând: ,,Da, Doamne Dumnezeule, Atotputernice, adevărate şi drepte sânt judecăţile Tale!``

⁸ Al patrulea a vărsat potirul lui peste soare. Şi soarelui i s-a dat să dogorească pe oameni cu focul lui.

⁹ Şi oamenii au fost dogoriţi de o arşiţă mare, şi au hulit Numele Dumnezeului care are stăpânire peste aceste urgii, şi nu s-au pocăit ca să -I dea slavă.

¹⁰ Al cincilea a vărsat potirul lui peste scaunul de domnie al fiarei. Şi împărăţia fiarei a fost acoperită de întunerec. Oamenii îşi muşcau limbile de durere.

¹¹ Şi au hulit pe Dumnezeul cerului, din pricina durerilor lor şi din pricina rănilor lor rele, şi nu s-au pocăit de faptele lor.

¹² Al şaselea a vărsat potirul lui peste râul cel mare, Eufrat. Şi apa lui a secat, ca să fie pregătită calea împăraţilor, cari au să vină din Răsărit.

¹³ Apoi am văzut ieşind din gura balaurului, şi din gura fiarei, şi din gura proorocului mincinos trei duhuri necurate, cari semănau cu nişte broaşte.

¹⁴ Acestea sânt duhuri de draci, cari fac semne nemaipomenite, şi cari se duc la împăraţii pământului întreg, ca să-i strângă pentru războiul zilei celei mari a Dumnezeului Celui Atotputernic. -

¹⁵ ,,Iată, Eu vin ca un hoţ. Ferice de celce veghează şi îşi păzeşte hainele, ca să nu umble gol şi să i se vadă ruşinea!`` -

¹⁶ Duhurile cele rele i-au strâns în locul care pe evreieşte se cheamă Armaghedon.

¹⁷ Al şaptelea a vărsat potirul lui în văzduh. Şi din Templu, din scaunul de domnie, a ieşit un glas tare, care zicea: ,,S-a isprăvit!``

¹⁸ Şi au urmat fulgere, glasuri, tunete, şi s-a făcut un mare cutremur de pământ, aşa de tare, cum, de când este omul pe pământ, n-a fost un cutremur aşa de mare.

¹⁹ Cetatea cea mare a fost împărţită în trei părţi, şi cetăţile Neamurilor s-au prăbuşit. Şi Dumnezeu Şi-a adus aminte de Babilonul cel mare, ca să-i dea potirul de vin al furiei mâniei Lui.

²⁰ Toate ostroavele au fugit, şi munţii nu s-au mai găsit.

²¹ O grindină mare, ale cărei boabe cântăreau aproape un talant, a căzut din cer peste oameni. Şi oamenii au hulit pe Dumnezeu din pricina urgiei grindinii, pentrucă această urgie era foarte mare.

{"verseMap":{"1":[{"id":2721,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Armageddon","title_en":"Armageddon","content_ro":"<h3>ARMAGEDDON<\/h3>\nHebrew word in Revelation 16:16 meaning “Mount Megiddo.” It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad plain of Jezreel in northern Palestine. The area of Megiddo was important commercially and militarily and was the scene of many important battles in Israel’s history. There the Lord routed Sisera before the armies of Deborah and Barak (Jgs 4–5); Gideon was victorious over the Midianites and Amalekites (Jgs 6–7); King Saul and his army were defeated by the Philistines (1 Sm 31); and King Josiah was slain in battle by the Egyptian army of Pharaoh Neco (2 Kgs 23:29). Because of that long history the name seems to have become symbolic of a battlefield. Such is the depiction in the book of Revelation.<\/p>\nRevelation 15 and 16 describe seven angels who pour out seven bowls of the wrath of God upon the earth. The sixth angel pours out his bowl upon the great river Euphrates, and its waters are dried up (Rv 16:12-16), preparing the way for the coming of the “kings of the East.” Also three demonic spirits go forth to cause the kings of the whole world to gather for a battle on the great day of God the Almighty (16:13-14). Their gathering takes place at Armageddon (16:16). See<\/em> Revelation, Book of.<\/p>","content_en":"<h3>ARMAGEDDON<\/h3>\nHebrew word in Revelation 16:16 meaning “Mount Megiddo.” It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad plain of Jezreel in northern Palestine. The area of Megiddo was important commercially and militarily and was the scene of many important battles in Israel’s history. There the Lord routed Sisera before the armies of Deborah and Barak (Jgs 4–5); Gideon was victorious over the Midianites and Amalekites (Jgs 6–7); King Saul and his army were defeated by the Philistines (1 Sm 31); and King Josiah was slain in battle by the Egyptian army of Pharaoh Neco (2 Kgs 23:29). Because of that long history the name seems to have become symbolic of a battlefield. Such is the depiction in the book of Revelation.<\/p>\nRevelation 15 and 16 describe seven angels who pour out seven bowls of the wrath of God upon the earth. The sixth angel pours out his bowl upon the great river Euphrates, and its waters are dried up (Rv 16:12-16), preparing the way for the coming of the “kings of the East.” Also three demonic spirits go forth to cause the kings of the whole world to gather for a battle on the great day of God the Almighty (16:13-14). Their gathering takes place at Armageddon (16:16). See<\/em> Revelation, Book of.<\/p>","summary_ro":"ARMAGEDDON Hebrew word in Revelation 16:16 meaning “Mount Megiddo.” It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad plain of Jezreel in northern Palestine. The area of Megiddo was important commercially and militarily and was the scene of many important battles in Israel’s history. There the Lord routed Sisera before the armies of Deborah and Barak (Jgs 4–5); Gideon was victorious over the Midianites and...","summary_en":"ARMAGEDDON Hebrew word in Revelation 16:16 meaning “Mount Megiddo.” It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad plain of Jezreel in northern Palestine. The area of Megiddo was important commercially and militarily and was the scene of many important battles in Israel’s history. There the Lord routed Sisera before the armies of Deborah and Barak (Jgs 4–5); Gideon was victorious over the Midianites and...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32940,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Revelation","title_en":"Book of Revelation","content_ro":"<h3>REVELATION, Book of<\/h3>\nLast book of the Bible, containing revelations concerning the events of the last days.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, Destination<\/p>\n• Background<\/p>\n• Methods of Interpreting Revelation<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\n\nAuthor<\/p>\nThe earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\nFrom the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\nDate, Origin, Destination<\/p>\nOnly two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (AD<\/span> 81–96).<\/p>\nThe origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\nLikewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\nBackground<\/p>\nThe book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\nThe language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\nWhile the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\nThe letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\nRevelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: apokalupsis<\/span>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 BC<\/span> to AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\nMuch more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\nMethods of Interpreting Revelation<\/p>\nFour traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\nThis view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\nVariations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\nAs the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\nAccording to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\nThis method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\nPurpose and Teaching<\/p>\nNT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\nContent<\/p>\nThe main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\nThe first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\nThe first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\nAfter a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\nThese seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\nEach message generally follows a common literary plan consisting of seven parts:<\/p>\n1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\nIn view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\nChapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\nA new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\nChapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\nThe opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\nThe seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\nThe change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\nSome scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\nAfter the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\nAfter a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\nOpinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\nAs in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\nThe last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\nThe major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\nChapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\nThe seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\nIn this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\nSince the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\nThe woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\nTurning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\nThe dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\nThe two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\nChapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\nThe series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\nChapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\nThese occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\nTo a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\nChapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\nIn stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\nFinally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\nThis vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\nAlthough Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\nThe Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\nThe binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\nIn Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\nThe language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\nJohn here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\nAllusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\nThe connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\nWith consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\nSee also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\nLast book of the Bible, containing revelations concerning the events of the last days.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, Destination<\/p>\n• Background<\/p>\n• Methods of Interpreting Revelation<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\n\nAuthor<\/p>\nThe earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\nFrom the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\nDate, Origin, Destination<\/p>\nOnly two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (AD<\/span> 81–96).<\/p>\nThe origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\nLikewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\nBackground<\/p>\nThe book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\nThe language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\nWhile the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\nThe letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\nRevelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: apokalupsis<\/span>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 BC<\/span> to AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\nMuch more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\nMethods of Interpreting Revelation<\/p>\nFour traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\nThis view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\nVariations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\nAs the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\nAccording to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\nThis method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\nPurpose and Teaching<\/p>\nNT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\nContent<\/p>\nThe main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\nThe first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\nThe first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\nAfter a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\nThese seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\nEach message generally follows a common literary plan consisting of seven parts:<\/p>\n1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\nIn view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\nChapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\nA new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\nChapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\nThe opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\nThe seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\nThe change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\nSome scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\nAfter the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\nAfter a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\nOpinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\nAs in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\nThe last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\nThe major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\nChapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\nThe seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\nIn this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\nSince the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\nThe woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\nTurning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\nThe dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\nThe two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\nChapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\nThe series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\nChapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\nThese occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\nTo a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\nChapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\nIn stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\nFinally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\nThis vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\nAlthough Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\nThe Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\nThe binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\nIn Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\nThe language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\nJohn here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\nAllusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\nThe connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\nWith consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\nSee also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","summary_ro":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","summary_en":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39203,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Zephaniah","title_en":"Book of Zephaniah","content_ro":"<h3>ZEPHANIAH, Book of<\/h3>\nOne of the books of the Minor Prophets in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, and Destination<\/p>\n• Background<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\nAuthor<\/p>\nAccording to the editorial heading (Zep 1:1), Zephaniah prophesied during the reign of Josiah (640–609 BC<\/span>). His family tree is given in an unusually full form. Some scholars have suggested that his great-great-grandfather was King Hezekiah (715–686 BC<\/span>). But remarkably there is no Jewish or Christian tradition to support the suggestion, which there probably would have been if it had been true. His own name, meaning “he whom the Lord protects or hides,” was not uncommon and was a testimony to the keeping power of God.<\/p>\nDate, Origin, and Destination<\/p>\nZephaniah probably prophesied around 630 BC<\/span>. The fall of Nineveh (612 BC<\/span>) had not yet occurred (2:13-15). Josiah’s reign falls into two periods, dividing at 622 BC<\/span>. In that year, while the temple was being cleared of pagan articles, the Book of the Law was found, which gave momentum to Josiah’s religious reforms (2 Kgs 22). The unreformed state of affairs described by Zephaniah (Zep 1:4-12; 3:1-4) points to a date before 622, at least for his denunciations. The prophet addressed Judah, the southern kingdom, and in particular the civil and religious authorities in Jerusalem. He most probably prophesied during the reign of Josiah, who came to the throne at the age of eight.<\/p>\nThe negative parts of the book concerning the sin and punishment of Judah—now fulfilled—would serve as a serious warning against disobedience to God. Moreover, the fulfillment of Zephaniah’s prophetic threats would serve to enhance the positive side of the book, confirming the hope of completion in the experience of a fresh generation of God’s people.<\/p>\nBackground<\/p>\nPolitically, the Assyrian Empire had spread westward and held Palestine in its grip. The long reign of Manasseh (696–642 BC<\/span>) had been a period of total subservience to Assyria. Political subservience as an Assyrian vassal meant religious subservience to the gods of Assyria, especially worship of the heavenly bodies (2 Kgs 21:5). Zephaniah complained of this sin (Zep 1:5). When the door opened to one foreign religion, others naturally came in. Once the exclusiveness of the worship of the God of Israel was abandoned, Palestinian cults were openly accepted. The Canaanite Baal was blatantly worshiped (2 Kgs 21:3), as Zephaniah attested (Zep 1:4). Zephaniah condemned the worshipers of Molech (v 5), who sacrificed children to the Ammonite god (1 Kgs 11:7; 2 Kgs 23:10). International imperialism meant a weakening of national culture, so that foreign customs were practiced, probably with religious overtones (Zep 1:8-9).<\/p>\nThe reign of Josiah brought changes, marking a political and religious turning point. Assyria, preoccupied with troubles on the eastern and northern frontiers and unable to consolidate its acquisitions, became unable to reinforce its authority in the west. This weakness induced Josiah to launch a national liberation movement. He threw off the yoke of Assyria and expanded his sphere of influence northward into the territory of the old northern kingdom. From a religious standpoint, he completely dissociated himself and his country from the religions that prevailed in Judah and recalled the nation to a pure and exclusive faith in the God of Israel. The book of Zephaniah shows that there was at least one person who shared his ideals. His prophetic ministry undoubtedly paved the way for Josiah’s subsequent reformation. He was a contemporary of Jeremiah, at least for the early part of that prophet’s career (Jeremiah began prophesying in 627 BC<\/span>).<\/p>\nScholars have suggested that Zephaniah’s prophesying was prompted in part by attacks of the Scythians. The Greek historian Herodotus tells how the barbaric Scythians overran western Asia and reached as far south as the Egyptian frontier at about the time that Zephaniah prophesied. There is now much less inclination to believe Herodotus’s tale and relate Zephaniah’s prophetic ministry to it. There is no objective evidence for Scythian attacks on so large a scale as Herodotus claimed. Probably Zephaniah spoke simply out of a theological necessity, as he himself claimed (e.g., 1:17). From his inspired standpoint, he foresaw that a clash involving divine intervention and human downfall was unavoidable.<\/p>\nPurpose and Teaching<\/p>\nAs Zephaniah prophesied in God’s name, he denounced the religious sins of Judah and the corruption rampant among both civil and religious authorities. He foretold the downfall of the nation that actually occurred in 586 BC<\/span>. The moral and religious landslide could only culminate in a political avalanche of destruction that would engulf the nation. This avalanche is called by Zephaniah “the Day of the Lord.” It was not a new term, and the prophet knew that it would arouse terror in the hearts of his hearers. Amos used it, and even in his time it was well established (Am 5:18-20). Isaiah was the first to use the expression in the southern kingdom (Is 2:6-22, see v 12). In this, as in a number of respects, Zephaniah was a latter-day Isaiah called by God to reapply truths earlier prophesied by Isaiah to a later generation.<\/p>\nThe theme of the Day of the Lord refers to a time when the Lord would decisively intervene in the world to establish his sovereignty. Hostile elements would be swept aside. The enemies of God, sinners against his moral will, would be exposed and punished. It was associated with judgment upon those who did not acknowledge God’s sovereignty—especially Gentiles, but also sinful Israel. The emphasis on the suffering of God’s people was intended to correct the popular assumption that other nations would be the sole target of divine judgment.<\/p>\nThe “day” also would vindicate those who were loyal to God. It guaranteed the rehabilitation of his oppressed supporters. Zephaniah developed this two-sided phenomenon in order to communicate the truth of God to his own generation. It is “a day of the wrath of God” (Zep 1:15, 18; 2:2), when his reaction to human sin would be demonstrated. Its target was not only other nations but Judah as well, both Jerusalem, the capital (1:10-13), and the other cities of Judah.<\/p>\nZephaniah also had a positive message for the people of Judah. For the prophets, the message of salvation did not cancel the message of doom. Judgment would come first, then salvation would follow. But the period of tribulation could not be avoided. The prophet’s grim descriptions of “the day of wrath” are interpreted as dire warnings and implicit pleas to the people of Judah to abandon their complacent, sinful ways.<\/p>\nClearly, Zephaniah’s role under God was to reapply earlier truths sadly forgotten by his own generation. Zephaniah was able to foresee God’s judgment of Judah and the world. But he also proclaimed permanent truths concerning the nature of God and his providential relationship to the world and concerning the responsibilities of the people of God.<\/p>\nThe importance of the book of Zephaniah for the NT lies in the phraseology about the Day of the Lord. There are a number of allusions to this aspect of his message (Mt 13:41 [Zep 1:3]; Rv 6:17 [1:14]; 14:5 [3:13]; 16:1 [3:8]). These echoes stress Zephaniah’s importance beyond his own time. He contributed to the total biblical picture of a God who intervenes in human history and will establish his kingdom. Zephaniah’s descriptions are a pattern for events that will mark the end of history.<\/p>\nContent<\/p>\nThe heading (Zep 1:1) introduces Zephaniah, gives the historical setting, and above all stresses his meditation on the divine word.<\/p>\nThe first major part of the book is 1:2–2:3. It subdivides into four units: verses 2-7, 8-13, 14-18; 2:1-3. Verses 2-7 include Judah in a forecast of universal destruction. Zephaniah used traditional material to stress that God’s people were by no means exempt, as they often chose to believe (cf. Am 5:18-20). The prophet supported his startling revelation with reasoned statements regarding the religious deviations practiced in Jerusalem. The image of sacrifice was used ironically, portraying Judah as the victim.<\/p>\nThe national administration and members of the royal family were guilty (Zep 1:8-13). Superstitions were punctiliously observed, yet basic divine commands against stealing and fraudulent gain went unheeded. Zephaniah saw the enemy attack on the north side of Jerusalem as an illustration of God’s punishment of dishonest traders (cf. Am 8:5-6; Mi 6:10-11).<\/p>\nThere follows a shocking and terrifying description of the grimness of the coming “Day” (Zep 1:14-18). The prophet stirred up a complacent people who did not want to hear God’s message. He frightened them into reality with a monotonous drumbeat of doom and destruction. Judah would be the demoralized target of God’s wrath. Their wealth had secured luxurious imports but could not prevent divine judgment.<\/p>\nThe prophet completed his sermon with an appeal for repentance (2:1-3). Having emotionally stirred his audience from their apathy, he was able to bring the good news that all was not yet lost. A penitential assembly at the temple and the intercession of the spiritually minded and obedient among God’s people might prevent destruction. God’s punishment of foreign nations is described in the second main part of the book (2:4-15). Representative states are named to the west, east, south, and north of Judah. In the context of the previous material, it amplifies the universal nature of the Day of the Lord. Like the first part, it subdivides into four passages: verses 2:4-7, 8-11, 12, and 13-15.<\/p>\nThe subject of the first passage is the Philistines. In the case of the cities of Gaza and Ekron, there is a play on words typical of Hebrew prophecy. Both names contain doom within their very sound. The Philistines are labeled as trespassers because they were illegal immigrants from Crete into the Promised Land, which was intended for God’s own people.<\/p>\nZephaniah predicted that Moab and Ammon would suffer attack for their overbearing attitude and their annexation of Judean territory (2:8-11). God would come to the aid of his covenant people.<\/p>\nThe first two main sections have spelled out at length a message of judgment for both Judah and the surrounding nations. This twofold message is now repeated in a much shorter form in the third main section (3:1-8). Zephaniah criticized Jerusalem in its combined role of political capital and religious center. The responsibility of being God’s representatives rested too lightly on the shoulders of government and temple officials. Civil leaders abused their powers by demanding bribes and even killing their political opponents. Instead of being the shepherds of the people (cf. Ez 34), they were beasts of prey (cf. Ez 22:25-27). The prophets misused their gifts for their own selfish interests, while the priests broke the strict regulations of the temple. The lessons of history went unheeded; they had not learned caution and reverence. The conclusion is clear: Judah could not escape punishment in the coming Day of the Lord but would suffer with other nations.<\/p>\nThe outworking of God’s will for both Judah and the nations is in view in the final main section (Zep 3:9-20), but this time from a quite different aspect. Punishment was not God’s last word for his own people or even for the nations at large. Ultimately God’s will is not destruction but salvation (2 Pt 3:9). The section has three parts: Zephaniah 3:9-10, 11-13, and 14-20. Verses 9-10 deal with the conversion of the nations. This remarkable passage looks forward with divinely guaranteed certainty to the willing submission of Gentiles to the God of Israel. Their turning to God would not be based on human initiative but would originate in the providential activity of God. Lips defiled by worship of pagan gods would be purified and devoted solely to the adoration of the God of Israel. People from remote parts of the earth, here illustrated as the remote south beyond the Ethiopian Nile, would come as suppliants, as if they were scattered Jews returning home.<\/p>\nGod’s own people would be marked by a change of heart (3:11-13). By now they would have been purged of the proud people who put themselves before God in the sphere of politics and religion. They would be a purified people who humbly trusted in God. To them were promised the blessings of paradise.<\/p>\nThe last passage speaks of coming joys (3:14-20). The prophet projects himself into the future, to the time when God’s judgment would be over and the time of salvation had dawned. God’s people would rejoice in the presence of their Lord. Fear and demoralization would be canceled by God’s powerful presence and radiant joy. His joy would infectiously communicate itself to them so that they too would rejoice. Moreover, his joy would be a reaction to the transformation he was working in the lives of his people (v 17; “he will renew you in his love,” rsv<\/span>). A necessary part of this transformation would feature the vindication of God’s suffering people. They would be brought to a position of honor, as the visible representatives of the God of glory. Ultimately, God’s power would be revealed through a people of power.<\/p>\nSee also<\/em> Israel, History of; Josiah #1.<\/p>","content_en":"<h3>ZEPHANIAH, Book of<\/h3>\nOne of the books of the Minor Prophets in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, and Destination<\/p>\n• Background<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\nAuthor<\/p>\nAccording to the editorial heading (Zep 1:1), Zephaniah prophesied during the reign of Josiah (640–609 BC<\/span>). His family tree is given in an unusually full form. Some scholars have suggested that his great-great-grandfather was King Hezekiah (715–686 BC<\/span>). But remarkably there is no Jewish or Christian tradition to support the suggestion, which there probably would have been if it had been true. His own name, meaning “he whom the Lord protects or hides,” was not uncommon and was a testimony to the keeping power of God.<\/p>\nDate, Origin, and Destination<\/p>\nZephaniah probably prophesied around 630 BC<\/span>. The fall of Nineveh (612 BC<\/span>) had not yet occurred (2:13-15). Josiah’s reign falls into two periods, dividing at 622 BC<\/span>. In that year, while the temple was being cleared of pagan articles, the Book of the Law was found, which gave momentum to Josiah’s religious reforms (2 Kgs 22). The unreformed state of affairs described by Zephaniah (Zep 1:4-12; 3:1-4) points to a date before 622, at least for his denunciations. The prophet addressed Judah, the southern kingdom, and in particular the civil and religious authorities in Jerusalem. He most probably prophesied during the reign of Josiah, who came to the throne at the age of eight.<\/p>\nThe negative parts of the book concerning the sin and punishment of Judah—now fulfilled—would serve as a serious warning against disobedience to God. Moreover, the fulfillment of Zephaniah’s prophetic threats would serve to enhance the positive side of the book, confirming the hope of completion in the experience of a fresh generation of God’s people.<\/p>\nBackground<\/p>\nPolitically, the Assyrian Empire had spread westward and held Palestine in its grip. The long reign of Manasseh (696–642 BC<\/span>) had been a period of total subservience to Assyria. Political subservience as an Assyrian vassal meant religious subservience to the gods of Assyria, especially worship of the heavenly bodies (2 Kgs 21:5). Zephaniah complained of this sin (Zep 1:5). When the door opened to one foreign religion, others naturally came in. Once the exclusiveness of the worship of the God of Israel was abandoned, Palestinian cults were openly accepted. The Canaanite Baal was blatantly worshiped (2 Kgs 21:3), as Zephaniah attested (Zep 1:4). Zephaniah condemned the worshipers of Molech (v 5), who sacrificed children to the Ammonite god (1 Kgs 11:7; 2 Kgs 23:10). International imperialism meant a weakening of national culture, so that foreign customs were practiced, probably with religious overtones (Zep 1:8-9).<\/p>\nThe reign of Josiah brought changes, marking a political and religious turning point. Assyria, preoccupied with troubles on the eastern and northern frontiers and unable to consolidate its acquisitions, became unable to reinforce its authority in the west. This weakness induced Josiah to launch a national liberation movement. He threw off the yoke of Assyria and expanded his sphere of influence northward into the territory of the old northern kingdom. From a religious standpoint, he completely dissociated himself and his country from the religions that prevailed in Judah and recalled the nation to a pure and exclusive faith in the God of Israel. The book of Zephaniah shows that there was at least one person who shared his ideals. His prophetic ministry undoubtedly paved the way for Josiah’s subsequent reformation. He was a contemporary of Jeremiah, at least for the early part of that prophet’s career (Jeremiah began prophesying in 627 BC<\/span>).<\/p>\nScholars have suggested that Zephaniah’s prophesying was prompted in part by attacks of the Scythians. The Greek historian Herodotus tells how the barbaric Scythians overran western Asia and reached as far south as the Egyptian frontier at about the time that Zephaniah prophesied. There is now much less inclination to believe Herodotus’s tale and relate Zephaniah’s prophetic ministry to it. There is no objective evidence for Scythian attacks on so large a scale as Herodotus claimed. Probably Zephaniah spoke simply out of a theological necessity, as he himself claimed (e.g., 1:17). From his inspired standpoint, he foresaw that a clash involving divine intervention and human downfall was unavoidable.<\/p>\nPurpose and Teaching<\/p>\nAs Zephaniah prophesied in God’s name, he denounced the religious sins of Judah and the corruption rampant among both civil and religious authorities. He foretold the downfall of the nation that actually occurred in 586 BC<\/span>. The moral and religious landslide could only culminate in a political avalanche of destruction that would engulf the nation. This avalanche is called by Zephaniah “the Day of the Lord.” It was not a new term, and the prophet knew that it would arouse terror in the hearts of his hearers. Amos used it, and even in his time it was well established (Am 5:18-20). Isaiah was the first to use the expression in the southern kingdom (Is 2:6-22, see v 12). In this, as in a number of respects, Zephaniah was a latter-day Isaiah called by God to reapply truths earlier prophesied by Isaiah to a later generation.<\/p>\nThe theme of the Day of the Lord refers to a time when the Lord would decisively intervene in the world to establish his sovereignty. Hostile elements would be swept aside. The enemies of God, sinners against his moral will, would be exposed and punished. It was associated with judgment upon those who did not acknowledge God’s sovereignty—especially Gentiles, but also sinful Israel. The emphasis on the suffering of God’s people was intended to correct the popular assumption that other nations would be the sole target of divine judgment.<\/p>\nThe “day” also would vindicate those who were loyal to God. It guaranteed the rehabilitation of his oppressed supporters. Zephaniah developed this two-sided phenomenon in order to communicate the truth of God to his own generation. It is “a day of the wrath of God” (Zep 1:15, 18; 2:2), when his reaction to human sin would be demonstrated. Its target was not only other nations but Judah as well, both Jerusalem, the capital (1:10-13), and the other cities of Judah.<\/p>\nZephaniah also had a positive message for the people of Judah. For the prophets, the message of salvation did not cancel the message of doom. Judgment would come first, then salvation would follow. But the period of tribulation could not be avoided. The prophet’s grim descriptions of “the day of wrath” are interpreted as dire warnings and implicit pleas to the people of Judah to abandon their complacent, sinful ways.<\/p>\nClearly, Zephaniah’s role under God was to reapply earlier truths sadly forgotten by his own generation. Zephaniah was able to foresee God’s judgment of Judah and the world. But he also proclaimed permanent truths concerning the nature of God and his providential relationship to the world and concerning the responsibilities of the people of God.<\/p>\nThe importance of the book of Zephaniah for the NT lies in the phraseology about the Day of the Lord. There are a number of allusions to this aspect of his message (Mt 13:41 [Zep 1:3]; Rv 6:17 [1:14]; 14:5 [3:13]; 16:1 [3:8]). These echoes stress Zephaniah’s importance beyond his own time. He contributed to the total biblical picture of a God who intervenes in human history and will establish his kingdom. Zephaniah’s descriptions are a pattern for events that will mark the end of history.<\/p>\nContent<\/p>\nThe heading (Zep 1:1) introduces Zephaniah, gives the historical setting, and above all stresses his meditation on the divine word.<\/p>\nThe first major part of the book is 1:2–2:3. It subdivides into four units: verses 2-7, 8-13, 14-18; 2:1-3. Verses 2-7 include Judah in a forecast of universal destruction. Zephaniah used traditional material to stress that God’s people were by no means exempt, as they often chose to believe (cf. Am 5:18-20). The prophet supported his startling revelation with reasoned statements regarding the religious deviations practiced in Jerusalem. The image of sacrifice was used ironically, portraying Judah as the victim.<\/p>\nThe national administration and members of the royal family were guilty (Zep 1:8-13). Superstitions were punctiliously observed, yet basic divine commands against stealing and fraudulent gain went unheeded. Zephaniah saw the enemy attack on the north side of Jerusalem as an illustration of God’s punishment of dishonest traders (cf. Am 8:5-6; Mi 6:10-11).<\/p>\nThere follows a shocking and terrifying description of the grimness of the coming “Day” (Zep 1:14-18). The prophet stirred up a complacent people who did not want to hear God’s message. He frightened them into reality with a monotonous drumbeat of doom and destruction. Judah would be the demoralized target of God’s wrath. Their wealth had secured luxurious imports but could not prevent divine judgment.<\/p>\nThe prophet completed his sermon with an appeal for repentance (2:1-3). Having emotionally stirred his audience from their apathy, he was able to bring the good news that all was not yet lost. A penitential assembly at the temple and the intercession of the spiritually minded and obedient among God’s people might prevent destruction. God’s punishment of foreign nations is described in the second main part of the book (2:4-15). Representative states are named to the west, east, south, and north of Judah. In the context of the previous material, it amplifies the universal nature of the Day of the Lord. Like the first part, it subdivides into four passages: verses 2:4-7, 8-11, 12, and 13-15.<\/p>\nThe subject of the first passage is the Philistines. In the case of the cities of Gaza and Ekron, there is a play on words typical of Hebrew prophecy. Both names contain doom within their very sound. The Philistines are labeled as trespassers because they were illegal immigrants from Crete into the Promised Land, which was intended for God’s own people.<\/p>\nZephaniah predicted that Moab and Ammon would suffer attack for their overbearing attitude and their annexation of Judean territory (2:8-11). God would come to the aid of his covenant people.<\/p>\nThe first two main sections have spelled out at length a message of judgment for both Judah and the surrounding nations. This twofold message is now repeated in a much shorter form in the third main section (3:1-8). Zephaniah criticized Jerusalem in its combined role of political capital and religious center. The responsibility of being God’s representatives rested too lightly on the shoulders of government and temple officials. Civil leaders abused their powers by demanding bribes and even killing their political opponents. Instead of being the shepherds of the people (cf. Ez 34), they were beasts of prey (cf. Ez 22:25-27). The prophets misused their gifts for their own selfish interests, while the priests broke the strict regulations of the temple. The lessons of history went unheeded; they had not learned caution and reverence. The conclusion is clear: Judah could not escape punishment in the coming Day of the Lord but would suffer with other nations.<\/p>\nThe outworking of God’s will for both Judah and the nations is in view in the final main section (Zep 3:9-20), but this time from a quite different aspect. Punishment was not God’s last word for his own people or even for the nations at large. Ultimately God’s will is not destruction but salvation (2 Pt 3:9). The section has three parts: Zephaniah 3:9-10, 11-13, and 14-20. Verses 9-10 deal with the conversion of the nations. This remarkable passage looks forward with divinely guaranteed certainty to the willing submission of Gentiles to the God of Israel. Their turning to God would not be based on human initiative but would originate in the providential activity of God. Lips defiled by worship of pagan gods would be purified and devoted solely to the adoration of the God of Israel. People from remote parts of the earth, here illustrated as the remote south beyond the Ethiopian Nile, would come as suppliants, as if they were scattered Jews returning home.<\/p>\nGod’s own people would be marked by a change of heart (3:11-13). By now they would have been purged of the proud people who put themselves before God in the sphere of politics and religion. They would be a purified people who humbly trusted in God. To them were promised the blessings of paradise.<\/p>\nThe last passage speaks of coming joys (3:14-20). The prophet projects himself into the future, to the time when God’s judgment would be over and the time of salvation had dawned. God’s people would rejoice in the presence of their Lord. Fear and demoralization would be canceled by God’s powerful presence and radiant joy. His joy would infectiously communicate itself to them so that they too would rejoice. Moreover, his joy would be a reaction to the transformation he was working in the lives of his people (v 17; “he will renew you in his love,” rsv<\/span>). A necessary part of this transformation would feature the vindication of God’s suffering people. They would be brought to a position of honor, as the visible representatives of the God of glory. Ultimately, God’s power would be revealed through a people of power.<\/p>\nSee also<\/em> Israel, History of; Josiah #1.<\/p>","summary_ro":"ZEPHANIAH, Book of One of the books of the Minor Prophets in the OT. Preview • Author • Date, Origin, and Destination • Background • Purpose and Teaching • Content Author According to the editorial heading (Zep 1:1), Zephaniah prophesied during the reign of Josiah (640–609 BC). His family tree is given in an unusually full form. Some scholars have suggested that his great-great-grandfather was King Hezekiah (715–686 BC). But remarkably there is no Jewish or Christian tradition to support the ...","summary_en":"ZEPHANIAH, Book of One of the books of the Minor Prophets in the OT. Preview • Author • Date, Origin, and Destination • Background • Purpose and Teaching • Content Author According to the editorial heading (Zep 1:1), Zephaniah prophesied during the reign of Josiah (640–609 BC). His family tree is given in an unusually full form. Some scholars have suggested that his great-great-grandfather was King Hezekiah (715–686 BC). But remarkably there is no Jewish or Christian tradition to support the ...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59521,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:1","title_en":"Study Note: Apocalipsa 16:1","content_ro":"16:1-21<\/strong> These seven bowls<\/em> filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!”<\/em> is shouted from God’s throne (16:17; cp. John 19:30).<\/p>","content_en":"16:1-21<\/strong> These seven bowls<\/em> filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!”<\/em> is shouted from God’s throne (16:17; cp. John 19:30).<\/p>","summary_ro":"16:1-21 These seven bowls filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!” is shouted from God’s throne (16:17; cp. John 19:30).","summary_en":"16:1-21 These seven bowls filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!” is shouted from God’s throne (16:17; cp. John 19:30).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59522,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:1","title_en":"Study Note: Apocalipsa 16:1","content_ro":"16:1<\/strong> The mighty voice<\/em> probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).<\/p>","content_en":"16:1<\/strong> The mighty voice<\/em> probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).<\/p>","summary_ro":"16:1 The mighty voice probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).","summary_en":"16:1 The mighty voice probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87147,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:1","title_en":"Study Note: Apocalipsa 16:1","content_ro":"16:1-21<\/strong> These seven bowls<\/em> filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!”<\/em> is shouted from God’s throne (16:17; cp. John 19:30).<\/p>","content_en":"16:1-21<\/strong> These seven bowls<\/em> filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!”<\/em> is shouted from God’s throne (16:17; cp. John 19:30).<\/p>","summary_ro":"16:1-21 These seven bowls filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!” is shouted from God’s throne (16:17; cp. John 19:30).","summary_en":"16:1-21 These seven bowls filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!” is shouted from God’s throne (16:17; cp. John 19:30).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87148,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:1","title_en":"Study Note: Apocalipsa 16:1","content_ro":"16:1<\/strong> The mighty voice<\/em> probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).<\/p>","content_en":"16:1<\/strong> The mighty voice<\/em> probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).<\/p>","summary_ro":"16:1 The mighty voice probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).","summary_en":"16:1 The mighty voice probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114773,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:1","title_en":"Study Note: Apocalipsa 16:1","content_ro":"16:1-21<\/strong> These seven bowls<\/em> filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!”<\/em> is shouted from God’s throne (16:17; cp. John 19:30).<\/p>","content_en":"16:1-21<\/strong> These seven bowls<\/em> filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!”<\/em> is shouted from God’s throne (16:17; cp. John 19:30).<\/p>","summary_ro":"16:1-21 These seven bowls filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!” is shouted from God’s throne (16:17; cp. John 19:30).","summary_en":"16:1-21 These seven bowls filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!” is shouted from God’s throne (16:17; cp. John 19:30).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114774,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:1","title_en":"Study Note: Apocalipsa 16:1","content_ro":"16:1<\/strong> The mighty voice<\/em> probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).<\/p>","content_en":"16:1<\/strong> The mighty voice<\/em> probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).<\/p>","summary_ro":"16:1 The mighty voice probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).","summary_en":"16:1 The mighty voice probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142399,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:1","title_en":"Study Note: Apocalipsa 16:1","content_ro":"16:1-21<\/strong> These seven bowls<\/em> filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!”<\/em> is shouted from God’s throne (16:17; cp. John 19:30).<\/p>","content_en":"16:1-21<\/strong> These seven bowls<\/em> filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!”<\/em> is shouted from God’s throne (16:17; cp. John 19:30).<\/p>","summary_ro":"16:1-21 These seven bowls filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!” is shouted from God’s throne (16:17; cp. John 19:30).","summary_en":"16:1-21 These seven bowls filled with God’s wrath represent the final judgments on the world; with the seventh bowl, “It is finished!” is shouted from God’s throne (16:17; cp. John 19:30).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142400,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:1","title_en":"Study Note: Apocalipsa 16:1","content_ro":"16:1<\/strong> The mighty voice<\/em> probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).<\/p>","content_en":"16:1<\/strong> The mighty voice<\/em> probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).<\/p>","summary_ro":"16:1 The mighty voice probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).","summary_en":"16:1 The mighty voice probably belongs to God (also in 6:6; 9:13; 16:17; 18:4; 19:5; see Isa 66:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66646,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94272,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121898,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149524,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":24448,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Beast Mark of God*, Mark","title_en":"of the Beast Mark of God*, Mark","content_ro":"<h3>MARK OF GOD*, MARK OF THE BEAST<\/h3>\nEnsignia placed on people either by God or by the Antichrist. Though the phrase is limited to the book of Revelation, a mark was used in Ezekiel 9:4-6. In his vision Ezekiel saw the inhabitants of Jerusalem slain for their wickedness, except those upon whose foreheads God had put a mark. The mark was one of identification for the purpose of protection.<\/p>\nThe usage in the book of Revelation is quite similar. The idea begins in Revelation 7:3 (though the word does not occur here), where the 144,000 servants of God are sealed on their foreheads to protect them from the coming wrath of God. This sealing is referred to again in Revelation 9:4, where it is noted that the demonic locusts of the fifth trumpet are not to harm those with the seal of God.<\/p>\nIn Revelation 13 the specific phrase “the mark of the beast” is used. The context is John’s vision of the two beasts. The one from the sea (13:1-10) symbolizes the Antichrist with political power over the inhabitants of the earth. The beast from the earth (vv 11-18) symbolizes the Antichrist’s assistant, which is the religious leadership dedicated to securing universal worship of the Antichrist. This false religious leader causes all to receive upon their right hand or their forehead the mark (of the Antichrist), or the name (cf. v 12), or the number of the name of the antichrist (vv 16-17). This mark of the beast is necessary for a person to engage in business or economic transactions involved in physical survival. Perhaps it also serves to identify such people for martyrdom (vv 7-10). It stands in sharp contrast to the seal of God marking out the servants of God in chapter 7:1-8 (cf. 14:1). Thus mankind as depicted in this vision is divided into two classes—those belonging to Christ and those belonging to the Antichrist.<\/p>\nRevelation 13:18 contains a challenge to the church to have wisdom and to recognize what that mark or number of the beast is. Two things are stated. First, it is of a man or refers to a man. Second, his number is 666 (or 616, according to some manuscripts).<\/p>\nThe interpretation of this number has been discussed at length by biblical scholars without reaching a general consensus. Many think that it was a first-century cryptic (Hebrew) reference to Nero. In that context of preliminary fulfillment, it would have simply been an appeal for Christians to recognize the true nature of the godless Nero as having the character of Antichrist and to refuse to give him their allegiance. Perhaps this identity indicates that the number or mark of the beast is an expression of one’s allegiance to the Antichrist as expressed in the cult of emperor worship. Thus it would be this activity of worship and not a literal number on one’s body that is intended.<\/p>\nWhen the prophecy is completely fulfilled by the Antichrist, believers must be wise and refuse to give their loyalty to him through whatever form or test of allegiance this takes.<\/p>\nThe importance of believers’ steadfastness is shown in Revelation 14, where the faithful 144,000, with the name of Christ and God on their foreheads, are seen standing victoriously with the Lamb on Mt Zion. This steadfastness is spoken of as keeping the commandments of God and the faith of Jesus (14:12). A similar vision of those who overcome the beast is given in 15:2-4. Here they are pictured as standing before God singing the song of Moses and the song of the Lamb.<\/p>\nThere are four further references in Revelation to the mark of the beast. The angel warns that those who receive the mark of the beast and worship him will drink the cup of God’s wrath (14:9-11). When the first angel pours out the first bowl of wrath, this falls on those who have the mark of the beast and who worshiped his image (16:2). At the destruction of the beast and the false prophet, the latter is described as deceiving those who received the mark of the beast and worshiped his image (19:20). Finally, those who reign with Christ during the millennium are those who did not worship the beast or receive his mark (20:4).<\/p>\nIn summary, the phrase “mark of the beast,” or the number 666, is a way of referring to the identity of the followers of the Antichrist in the book of Revelation. Believers are warned not to become a part of those who are deceived but rather to remain steadfast and faithful to the Lamb and to own his name upon their foreheads.<\/p>\nSee also<\/em> Antichrist; Beast #4.<\/p>","content_en":"<h3>MARK OF GOD*, MARK OF THE BEAST<\/h3>\nEnsignia placed on people either by God or by the Antichrist. Though the phrase is limited to the book of Revelation, a mark was used in Ezekiel 9:4-6. In his vision Ezekiel saw the inhabitants of Jerusalem slain for their wickedness, except those upon whose foreheads God had put a mark. The mark was one of identification for the purpose of protection.<\/p>\nThe usage in the book of Revelation is quite similar. The idea begins in Revelation 7:3 (though the word does not occur here), where the 144,000 servants of God are sealed on their foreheads to protect them from the coming wrath of God. This sealing is referred to again in Revelation 9:4, where it is noted that the demonic locusts of the fifth trumpet are not to harm those with the seal of God.<\/p>\nIn Revelation 13 the specific phrase “the mark of the beast” is used. The context is John’s vision of the two beasts. The one from the sea (13:1-10) symbolizes the Antichrist with political power over the inhabitants of the earth. The beast from the earth (vv 11-18) symbolizes the Antichrist’s assistant, which is the religious leadership dedicated to securing universal worship of the Antichrist. This false religious leader causes all to receive upon their right hand or their forehead the mark (of the Antichrist), or the name (cf. v 12), or the number of the name of the antichrist (vv 16-17). This mark of the beast is necessary for a person to engage in business or economic transactions involved in physical survival. Perhaps it also serves to identify such people for martyrdom (vv 7-10). It stands in sharp contrast to the seal of God marking out the servants of God in chapter 7:1-8 (cf. 14:1). Thus mankind as depicted in this vision is divided into two classes—those belonging to Christ and those belonging to the Antichrist.<\/p>\nRevelation 13:18 contains a challenge to the church to have wisdom and to recognize what that mark or number of the beast is. Two things are stated. First, it is of a man or refers to a man. Second, his number is 666 (or 616, according to some manuscripts).<\/p>\nThe interpretation of this number has been discussed at length by biblical scholars without reaching a general consensus. Many think that it was a first-century cryptic (Hebrew) reference to Nero. In that context of preliminary fulfillment, it would have simply been an appeal for Christians to recognize the true nature of the godless Nero as having the character of Antichrist and to refuse to give him their allegiance. Perhaps this identity indicates that the number or mark of the beast is an expression of one’s allegiance to the Antichrist as expressed in the cult of emperor worship. Thus it would be this activity of worship and not a literal number on one’s body that is intended.<\/p>\nWhen the prophecy is completely fulfilled by the Antichrist, believers must be wise and refuse to give their loyalty to him through whatever form or test of allegiance this takes.<\/p>\nThe importance of believers’ steadfastness is shown in Revelation 14, where the faithful 144,000, with the name of Christ and God on their foreheads, are seen standing victoriously with the Lamb on Mt Zion. This steadfastness is spoken of as keeping the commandments of God and the faith of Jesus (14:12). A similar vision of those who overcome the beast is given in 15:2-4. Here they are pictured as standing before God singing the song of Moses and the song of the Lamb.<\/p>\nThere are four further references in Revelation to the mark of the beast. The angel warns that those who receive the mark of the beast and worship him will drink the cup of God’s wrath (14:9-11). When the first angel pours out the first bowl of wrath, this falls on those who have the mark of the beast and who worshiped his image (16:2). At the destruction of the beast and the false prophet, the latter is described as deceiving those who received the mark of the beast and worshiped his image (19:20). Finally, those who reign with Christ during the millennium are those who did not worship the beast or receive his mark (20:4).<\/p>\nIn summary, the phrase “mark of the beast,” or the number 666, is a way of referring to the identity of the followers of the Antichrist in the book of Revelation. Believers are warned not to become a part of those who are deceived but rather to remain steadfast and faithful to the Lamb and to own his name upon their foreheads.<\/p>\nSee also<\/em> Antichrist; Beast #4.<\/p>","summary_ro":"MARK OF GOD*, MARK OF THE BEAST Ensignia placed on people either by God or by the Antichrist. Though the phrase is limited to the book of Revelation, a mark was used in Ezekiel 9:4-6. In his vision Ezekiel saw the inhabitants of Jerusalem slain for their wickedness, except those upon whose foreheads God had put a mark. The mark was one of identification for the purpose of protection. The usage in the book of Revelation is quite similar. The idea begins in Revelation 7:3 (though the word does ...","summary_en":"MARK OF GOD*, MARK OF THE BEAST Ensignia placed on people either by God or by the Antichrist. Though the phrase is limited to the book of Revelation, a mark was used in Ezekiel 9:4-6. In his vision Ezekiel saw the inhabitants of Jerusalem slain for their wickedness, except those upon whose foreheads God had put a mark. The mark was one of identification for the purpose of protection. The usage in the book of Revelation is quite similar. The idea begins in Revelation 7:3 (though the word does ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59523,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:2","title_en":"Study Note: Apocalipsa 16:2","content_ro":"16:2<\/strong> The malignant sores<\/em> are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast:<\/em> See Rev 13:13-17; 14:9-10.<\/p>","content_en":"16:2<\/strong> The malignant sores<\/em> are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast:<\/em> See Rev 13:13-17; 14:9-10.<\/p>","summary_ro":"16:2 The malignant sores are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast: See Rev 13:13-17; 14:9-10.","summary_en":"16:2 The malignant sores are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast: See Rev 13:13-17; 14:9-10.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87149,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:2","title_en":"Study Note: Apocalipsa 16:2","content_ro":"16:2<\/strong> The malignant sores<\/em> are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast:<\/em> See Rev 13:13-17; 14:9-10.<\/p>","content_en":"16:2<\/strong> The malignant sores<\/em> are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast:<\/em> See Rev 13:13-17; 14:9-10.<\/p>","summary_ro":"16:2 The malignant sores are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast: See Rev 13:13-17; 14:9-10.","summary_en":"16:2 The malignant sores are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast: See Rev 13:13-17; 14:9-10.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114775,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:2","title_en":"Study Note: Apocalipsa 16:2","content_ro":"16:2<\/strong> The malignant sores<\/em> are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast:<\/em> See Rev 13:13-17; 14:9-10.<\/p>","content_en":"16:2<\/strong> The malignant sores<\/em> are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast:<\/em> See Rev 13:13-17; 14:9-10.<\/p>","summary_ro":"16:2 The malignant sores are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast: See Rev 13:13-17; 14:9-10.","summary_en":"16:2 The malignant sores are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast: See Rev 13:13-17; 14:9-10.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142401,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:2","title_en":"Study Note: Apocalipsa 16:2","content_ro":"16:2<\/strong> The malignant sores<\/em> are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast:<\/em> See Rev 13:13-17; 14:9-10.<\/p>","content_en":"16:2<\/strong> The malignant sores<\/em> are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast:<\/em> See Rev 13:13-17; 14:9-10.<\/p>","summary_ro":"16:2 The malignant sores are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast: See Rev 13:13-17; 14:9-10.","summary_en":"16:2 The malignant sores are reminiscent of the sixth plague of Egypt (Exod 9:9-11). • mark of the beast: See Rev 13:13-17; 14:9-10.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":23207,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Life","title_en":"Life","content_ro":"<h3>LIFE<\/h3>\nIn biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57).<\/p>\nThe Living Father<\/p>\nGod the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20).<\/p>\nThe sign of life is movement; man is a “lively,” animated body (Mt 27:50; Lk 8:55). Animals also have this animating “breath-soul” (Hebrew of Gn 1:24; 6:17). Thus, all nature is instilled with life deriving from God (Acts 17:24-28). Life is therefore sacred, but unfortunately it is as transient as grass, clouds, dew, shadow (1 Chr 29:15; Jb 7:6, 9; Jas 4:13-16; 1 Pt 1:24). Long life is desired (Gn 35:29); any life is preferable to death and of infinite value (Eccl 9:4-6; Mt 6:25; 16:26), for Sheol houses a ghostly “nonliving life,” bereft of feeling, hope, or divine help (Ps 88:3-12). One’s life can be enhanced by loving and serving God (Dt 30:15-20; 1 Pt 3:8-12), by experiencing God’s deliverance (Is 38:16), and by receiving divine blessings (Mt 5:3-12).<\/p>\nChrist as Life<\/p>\nThe Greek word for “life” is zoe<\/span>.<\/em> In classical Greek this word was used for life in general. There are a few examples of this meaning in the New Testament (see Acts 17:25; Jas 4:14: Rv 16:3), but in all other instances the word was used to designate the divine, eternal life—the life of God (Eph 4:18). This life resided in Christ, and he made it available to all who believe in him. Human beings are born with the natural life—called psuche<\/span> in Greek (translated “soul,” “personality,” or “life”); they do not possess the eternal life. This life can be received only by believing in the one who possesses the zoe<\/span>-life,<\/em> namely, Jesus Christ.<\/p>\nThe overflowing, vibrant quality of life made available in Christ was evident in the authority of his speech and the power of his touch (Mt 9:18; Mk 1:27, 41-42; 5:27-29). He is “the author of life” (Acts 3:15), who provides the way into life (Mt 7:14; 25:46; Mk 8:35-37; 9:42-47). And he raised the dead with his life-giving power. His own resurrection made him “a life-giving spirit,” with the power of “an indestructible life” (Rom 8:2; 1 Cor 15:45; Heb 7:16). Thus, Jesus Christ is “our life” (Col 3:4)—in union with whom we find “newness of life” (Rom 6:4) and are newly created, living henceforth not for ourselves but for him (2 Cor 5:15-17).<\/p>\nJohn, especially, dwells on the theme that Christ is the source of this new life (Jn 3:14-16; 5:21) for the children of God (1:12; 3:3, 5). This life is enjoyed already by those who know God and Christ (5:24; 17:3; 1 Jn 5:11-12), for they have already passed from death into eternal life (Jn 10:28; 11:26). Such life is abundant (10:10), enlightened (8:12), free and satisfied (10:9), victorious (Rom 6:6-14), full of peace and joy (Rom 5:1-11), inexhaustibly refreshed (Jn 4:13-14; 7:37-38) and immortal (Jn 5:24; 1 Cor 15:51-57).<\/p>\nAll this is possible because from the beginning “all that came to be was alive with his life” (Jn 1:4, neb<\/span>). Thus, the life within the Father flows into the world through the Son, who also “has life in himself” and gives it to whom he will (5:26). He is “the resurrection and the life” (11:25; 14:6) and demonstrates it by restoring life to paralyzed limbs, raising the dead, and conquering death (5:5-9; 11:43; ch 20). People remain in death only because they will not “come” and “have life” (5:40; cf. 1 Jn 3:14).<\/p>\nSee also<\/em> Eternal Life.<\/p>","content_en":"<h3>LIFE<\/h3>\nIn biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57).<\/p>\nThe Living Father<\/p>\nGod the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20).<\/p>\nThe sign of life is movement; man is a “lively,” animated body (Mt 27:50; Lk 8:55). Animals also have this animating “breath-soul” (Hebrew of Gn 1:24; 6:17). Thus, all nature is instilled with life deriving from God (Acts 17:24-28). Life is therefore sacred, but unfortunately it is as transient as grass, clouds, dew, shadow (1 Chr 29:15; Jb 7:6, 9; Jas 4:13-16; 1 Pt 1:24). Long life is desired (Gn 35:29); any life is preferable to death and of infinite value (Eccl 9:4-6; Mt 6:25; 16:26), for Sheol houses a ghostly “nonliving life,” bereft of feeling, hope, or divine help (Ps 88:3-12). One’s life can be enhanced by loving and serving God (Dt 30:15-20; 1 Pt 3:8-12), by experiencing God’s deliverance (Is 38:16), and by receiving divine blessings (Mt 5:3-12).<\/p>\nChrist as Life<\/p>\nThe Greek word for “life” is zoe<\/span>.<\/em> In classical Greek this word was used for life in general. There are a few examples of this meaning in the New Testament (see Acts 17:25; Jas 4:14: Rv 16:3), but in all other instances the word was used to designate the divine, eternal life—the life of God (Eph 4:18). This life resided in Christ, and he made it available to all who believe in him. Human beings are born with the natural life—called psuche<\/span> in Greek (translated “soul,” “personality,” or “life”); they do not possess the eternal life. This life can be received only by believing in the one who possesses the zoe<\/span>-life,<\/em> namely, Jesus Christ.<\/p>\nThe overflowing, vibrant quality of life made available in Christ was evident in the authority of his speech and the power of his touch (Mt 9:18; Mk 1:27, 41-42; 5:27-29). He is “the author of life” (Acts 3:15), who provides the way into life (Mt 7:14; 25:46; Mk 8:35-37; 9:42-47). And he raised the dead with his life-giving power. His own resurrection made him “a life-giving spirit,” with the power of “an indestructible life” (Rom 8:2; 1 Cor 15:45; Heb 7:16). Thus, Jesus Christ is “our life” (Col 3:4)—in union with whom we find “newness of life” (Rom 6:4) and are newly created, living henceforth not for ourselves but for him (2 Cor 5:15-17).<\/p>\nJohn, especially, dwells on the theme that Christ is the source of this new life (Jn 3:14-16; 5:21) for the children of God (1:12; 3:3, 5). This life is enjoyed already by those who know God and Christ (5:24; 17:3; 1 Jn 5:11-12), for they have already passed from death into eternal life (Jn 10:28; 11:26). Such life is abundant (10:10), enlightened (8:12), free and satisfied (10:9), victorious (Rom 6:6-14), full of peace and joy (Rom 5:1-11), inexhaustibly refreshed (Jn 4:13-14; 7:37-38) and immortal (Jn 5:24; 1 Cor 15:51-57).<\/p>\nAll this is possible because from the beginning “all that came to be was alive with his life” (Jn 1:4, neb<\/span>). Thus, the life within the Father flows into the world through the Son, who also “has life in himself” and gives it to whom he will (5:26). He is “the resurrection and the life” (11:25; 14:6) and demonstrates it by restoring life to paralyzed limbs, raising the dead, and conquering death (5:5-9; 11:43; ch 20). People remain in death only because they will not “come” and “have life” (5:40; cf. 1 Jn 3:14).<\/p>\nSee also<\/em> Eternal Life.<\/p>","summary_ro":"LIFE In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57). The Living Father God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20). The sign of life is moveme...","summary_en":"LIFE In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57). The Living Father God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20). The sign of life is moveme...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35991,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Soul","title_en":"Soul","content_ro":"<h3>SOUL<\/h3>\nTerm translating the Greek word psuche<\/span> and the Hebrew nephesh<\/span>.<\/em><\/p>\nThe Greek philosopher Plato (fourth century BC<\/span>) perceived the soul as the eternal element in humans; whereas the body perishes at death, the soul is indestructible. At death the soul enters another body; if it has been wicked in this life, it may be sent into an inferior human being or even an animal or bird. By means of transmigration from one body to another, the soul is eventually purged of evil. In the early centuries of the Christian era, Gnosticism also taught that the body was the prison house of the soul. Redemption comes to those initiated into the Gnostic secrets, leading to the release of the soul from the body.<\/p>\nBiblical thought about the soul is different. In the OT the soul signifies that which is vital to humans in the broadest sense. The Hebrew and Greek words for soul often can be translated as “life”; occasionally, they can be used for the life of creatures (Gn 1:20; Lv 11:10). “Soul for soul” means “life for life” (Ex 21:23). In legal writings, a soul refers to a person in relation to a particular law (e.g., “If a soul shall sin . . . ,” Lv 4:2, kjv<\/span>). When people were counted, they were counted as souls, that is, persons (Ex 1:5; Dt 10:22).<\/p>\nIn a narrower sense, the soul denotes human emotions and inner powers. People are called to love God with all their heart and soul (Dt 13:3). Knowledge and understanding (Ps 139:14), thought (1 Sm 20:3), love (1 Sm 18:1), and memory (Lam 3:20) all originate in the soul. Here the soul comes close to what today would be called the self, one’s person, personality, or ego.<\/p>\nThere is no suggestion in the OT of the transmigration of the soul as an immaterial, immortal entity. Man is a unity of body and soul—terms that describe not so much two separate entities in a person as much as one person from different standpoints. Hence, in the description of man’s creation in Genesis 2:7, the phrase “a living soul” (kjv<\/span>) is better translated as “a living being.” The thought is not that men and women became souls,<\/em> for clearly they had bodies. The use of the word in the original draws attention to the vital aspect of humans as “living beings.” The Hebrew view of the unity of the person may help to explain why people in the OT had only a shadowy view of life after death, for it would be difficult to conceive how people could exist without a body (Pss 16:10; 49:15; 88:3-12). Where hope of an afterlife exists, it is not because of the intrinsic character of the soul itself (as in Plato). It is grounded in confidence in the God who has power over death and the belief that communion with him cannot be broken even by death (Ex 3:6; 1 Sm 2:6; Jb 19:25-26; Pss 16:10-11; 73:24-25; Is 25:8; 26:19; Dn 12:2; Hos 6:1-3; 13:14).<\/p>\nIn the NT the word for soul (psuche<\/span>) has a range of meanings similar to that in the OT. Often it is synonymous with life itself. Followers of Jesus are said to have risked their lives (souls) for his sake (Acts 15:26; cf. Jn 13:37; Rom 16:4; Phil 2:30). As the Son of Man, Jesus came not to be served but to serve and to give his life (soul) as a ransom for many (Mt 20:28; Mk 10:45). As the Good Shepherd, he lays down his life (soul) for the sheep (Jn 10:14, 17-18). In Luke 14:26 the condition of discipleship is to hate one’s soul, that is, to be willing to deny oneself to the point of losing one’s life for Christ’s sake (cf. Lk 9:23; Rv 12:11).<\/p>\nFrequently “soul” can mean “person” (Acts 2:43; 3:23; 7:14; Rom 2:9; 13:1; 1 Pt 3:20). The expression “every living soul” (Rv 16:3, kjv<\/span>) reflects the vital aspect of living beings. As in the OT, the soul can denote not only the vital aspect of the person on the physical level, but it can also connote one’s emotional energies. It denotes the person himself, the seat of his or her emotions, one’s inmost being. For example, when Jesus was agonizing about his death, he spoke of his soul being crushed (Mt 26:38; Mk 14:34; cf. Ps 42:6). In an entirely different setting, Jesus promised rest to the souls of those who come to him (Mt 11:29). Here, as elsewhere, “soul” denotes the essential person (cf. Lk 2:35; 2 Cor 1:23; 2 Thes 2:8; 3 Jn 1:2).<\/p>\nSeveral passages place the soul alongside the spirit. Luke 1:46 is probably a case of Hebrew poetic parallelism, which expresses the same idea in two different ways. Both terms denote Mary as a person in the depths of her being. Similarly, in Hebrews 4:12, dividing the soul and the spirit is a graphic way of saying how the Word of God probes the inmost recesses of our being. The prayer in 1 Thessalonians 5:23—that the readers may be kept blameless in spirit, soul, and body—is a way of speaking of the whole being. Here soul probably suggests physical existence, as in Genesis 2:7 and 1 Corinthians 2:14, whereas spirit may imply the higher or “spiritual” side of life.<\/p>\nIn other passages, the emotions, the will, and even the mind come to the fore, though in each case there is the accompanying idea of a person’s inmost being. People are to love God with all the soul (Mt 22:37; Mk 12:30; cf. Dt 6:5). The expression “from the soul” (Eph 6:6; Col 3:23) means “from the heart,” with all one’s being. In Philippians 1:27 believers are called to be of one mind (cf. Acts 4:32; 14:2). Passages that speak of the soul in relation to salvation include Matthew 10:28; Luke 12:5; Hebrews 6:19; 10:39; 12:3; 13:7; James 1:21; 5:20; 1 Peter 1:9, 22-23; 2:25; 4:19; and Revelation 6:9; 20:4. Such passages speak of the soul either to stress the essential human being, as distinct from the physical body, or to express man’s continued existence with God prior to the resurrection.<\/p>\nSee also<\/em> Man; Spirit of Man.<\/p>","content_en":"<h3>SOUL<\/h3>\nTerm translating the Greek word psuche<\/span> and the Hebrew nephesh<\/span>.<\/em><\/p>\nThe Greek philosopher Plato (fourth century BC<\/span>) perceived the soul as the eternal element in humans; whereas the body perishes at death, the soul is indestructible. At death the soul enters another body; if it has been wicked in this life, it may be sent into an inferior human being or even an animal or bird. By means of transmigration from one body to another, the soul is eventually purged of evil. In the early centuries of the Christian era, Gnosticism also taught that the body was the prison house of the soul. Redemption comes to those initiated into the Gnostic secrets, leading to the release of the soul from the body.<\/p>\nBiblical thought about the soul is different. In the OT the soul signifies that which is vital to humans in the broadest sense. The Hebrew and Greek words for soul often can be translated as “life”; occasionally, they can be used for the life of creatures (Gn 1:20; Lv 11:10). “Soul for soul” means “life for life” (Ex 21:23). In legal writings, a soul refers to a person in relation to a particular law (e.g., “If a soul shall sin . . . ,” Lv 4:2, kjv<\/span>). When people were counted, they were counted as souls, that is, persons (Ex 1:5; Dt 10:22).<\/p>\nIn a narrower sense, the soul denotes human emotions and inner powers. People are called to love God with all their heart and soul (Dt 13:3). Knowledge and understanding (Ps 139:14), thought (1 Sm 20:3), love (1 Sm 18:1), and memory (Lam 3:20) all originate in the soul. Here the soul comes close to what today would be called the self, one’s person, personality, or ego.<\/p>\nThere is no suggestion in the OT of the transmigration of the soul as an immaterial, immortal entity. Man is a unity of body and soul—terms that describe not so much two separate entities in a person as much as one person from different standpoints. Hence, in the description of man’s creation in Genesis 2:7, the phrase “a living soul” (kjv<\/span>) is better translated as “a living being.” The thought is not that men and women became souls,<\/em> for clearly they had bodies. The use of the word in the original draws attention to the vital aspect of humans as “living beings.” The Hebrew view of the unity of the person may help to explain why people in the OT had only a shadowy view of life after death, for it would be difficult to conceive how people could exist without a body (Pss 16:10; 49:15; 88:3-12). Where hope of an afterlife exists, it is not because of the intrinsic character of the soul itself (as in Plato). It is grounded in confidence in the God who has power over death and the belief that communion with him cannot be broken even by death (Ex 3:6; 1 Sm 2:6; Jb 19:25-26; Pss 16:10-11; 73:24-25; Is 25:8; 26:19; Dn 12:2; Hos 6:1-3; 13:14).<\/p>\nIn the NT the word for soul (psuche<\/span>) has a range of meanings similar to that in the OT. Often it is synonymous with life itself. Followers of Jesus are said to have risked their lives (souls) for his sake (Acts 15:26; cf. Jn 13:37; Rom 16:4; Phil 2:30). As the Son of Man, Jesus came not to be served but to serve and to give his life (soul) as a ransom for many (Mt 20:28; Mk 10:45). As the Good Shepherd, he lays down his life (soul) for the sheep (Jn 10:14, 17-18). In Luke 14:26 the condition of discipleship is to hate one’s soul, that is, to be willing to deny oneself to the point of losing one’s life for Christ’s sake (cf. Lk 9:23; Rv 12:11).<\/p>\nFrequently “soul” can mean “person” (Acts 2:43; 3:23; 7:14; Rom 2:9; 13:1; 1 Pt 3:20). The expression “every living soul” (Rv 16:3, kjv<\/span>) reflects the vital aspect of living beings. As in the OT, the soul can denote not only the vital aspect of the person on the physical level, but it can also connote one’s emotional energies. It denotes the person himself, the seat of his or her emotions, one’s inmost being. For example, when Jesus was agonizing about his death, he spoke of his soul being crushed (Mt 26:38; Mk 14:34; cf. Ps 42:6). In an entirely different setting, Jesus promised rest to the souls of those who come to him (Mt 11:29). Here, as elsewhere, “soul” denotes the essential person (cf. Lk 2:35; 2 Cor 1:23; 2 Thes 2:8; 3 Jn 1:2).<\/p>\nSeveral passages place the soul alongside the spirit. Luke 1:46 is probably a case of Hebrew poetic parallelism, which expresses the same idea in two different ways. Both terms denote Mary as a person in the depths of her being. Similarly, in Hebrews 4:12, dividing the soul and the spirit is a graphic way of saying how the Word of God probes the inmost recesses of our being. The prayer in 1 Thessalonians 5:23—that the readers may be kept blameless in spirit, soul, and body—is a way of speaking of the whole being. Here soul probably suggests physical existence, as in Genesis 2:7 and 1 Corinthians 2:14, whereas spirit may imply the higher or “spiritual” side of life.<\/p>\nIn other passages, the emotions, the will, and even the mind come to the fore, though in each case there is the accompanying idea of a person’s inmost being. People are to love God with all the soul (Mt 22:37; Mk 12:30; cf. Dt 6:5). The expression “from the soul” (Eph 6:6; Col 3:23) means “from the heart,” with all one’s being. In Philippians 1:27 believers are called to be of one mind (cf. Acts 4:32; 14:2). Passages that speak of the soul in relation to salvation include Matthew 10:28; Luke 12:5; Hebrews 6:19; 10:39; 12:3; 13:7; James 1:21; 5:20; 1 Peter 1:9, 22-23; 2:25; 4:19; and Revelation 6:9; 20:4. Such passages speak of the soul either to stress the essential human being, as distinct from the physical body, or to express man’s continued existence with God prior to the resurrection.<\/p>\nSee also<\/em> Man; Spirit of Man.<\/p>","summary_ro":"SOUL Term translating the Greek word psuche and the Hebrew nephesh. The Greek philosopher Plato (fourth century BC) perceived the soul as the eternal element in humans; whereas the body perishes at death, the soul is indestructible. At death the soul enters another body; if it has been wicked in this life, it may be sent into an inferior human being or even an animal or bird. By means of transmigration from one body to another, the soul is eventually purged of evil. In the early centuries of ...","summary_en":"SOUL Term translating the Greek word psuche and the Hebrew nephesh. The Greek philosopher Plato (fourth century BC) perceived the soul as the eternal element in humans; whereas the body perishes at death, the soul is indestructible. At death the soul enters another body; if it has been wicked in this life, it may be sent into an inferior human being or even an animal or bird. By means of transmigration from one body to another, the soul is eventually purged of evil. In the early centuries of ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59524,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:3","title_en":"Study Note: Apocalipsa 16:3","content_ro":"16:3-4<\/strong> The plagues of the second<\/em> and third<\/em> bowls are similar to the first plague of Egypt (Exod 7:17-21). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19).<\/p>","content_en":"16:3-4<\/strong> The plagues of the second<\/em> and third<\/em> bowls are similar to the first plague of Egypt (Exod 7:17-21). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19).<\/p>","summary_ro":"16:3-4 The plagues of the second and third bowls are similar to the first plague of Egypt (Exod 7:17-21). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19).","summary_en":"16:3-4 The plagues of the second and third bowls are similar to the first plague of Egypt (Exod 7:17-21). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87150,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:3","title_en":"Study Note: Apocalipsa 16:3","content_ro":"16:3-4<\/strong> The plagues of the second<\/em> and third<\/em> bowls are similar to the first plague of Egypt (Exod 7:17-21). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19).<\/p>","content_en":"16:3-4<\/strong> The plagues of the second<\/em> and third<\/em> bowls are similar to the first plague of Egypt (Exod 7:17-21). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19).<\/p>","summary_ro":"16:3-4 The plagues of the second and third bowls are similar to the first plague of Egypt (Exod 7:17-21). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19).","summary_en":"16:3-4 The plagues of the second and third bowls are similar to the first plague of Egypt (Exod 7:17-21). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114776,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:3","title_en":"Study Note: Apocalipsa 16:3","content_ro":"16:3-4<\/strong> The plagues of the second<\/em> and third<\/em> bowls are similar to the first plague of Egypt (Exod 7:17-21). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19).<\/p>","content_en":"16:3-4<\/strong> The plagues of the second<\/em> and third<\/em> bowls are similar to the first plague of Egypt (Exod 7:17-21). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19).<\/p>","summary_ro":"16:3-4 The plagues of the second and third bowls are similar to the first plague of Egypt (Exod 7:17-21). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19).","summary_en":"16:3-4 The plagues of the second and third bowls are similar to the first plague of Egypt (Exod 7:17-21). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142402,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:3","title_en":"Study Note: Apocalipsa 16:3","content_ro":"16:3-4<\/strong> The plagues of the second<\/em> and third<\/em> bowls are similar to the first plague of Egypt (Exod 7:17-21). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19).<\/p>","content_en":"16:3-4<\/strong> The plagues of the second<\/em> and third<\/em> bowls are similar to the first plague of Egypt (Exod 7:17-21). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19).<\/p>","summary_ro":"16:3-4 The plagues of the second and third bowls are similar to the first plague of Egypt (Exod 7:17-21). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19).","summary_en":"16:3-4 The plagues of the second and third bowls are similar to the first plague of Egypt (Exod 7:17-21). Perhaps John had in mind that much of Rome’s food and wealth came by sea. After Julius Caesar rid the sea of pirates, shipping became Rome’s lifeblood. Its end would mean economic death for the empire (see Rev 18:17-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":32991,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Revelation","title_en":"Book of Revelation","content_ro":"<h3>REVELATION, Book of<\/h3>\nLast book of the Bible, containing revelations concerning the events of the last days.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, Destination<\/p>\n• Background<\/p>\n• Methods of Interpreting Revelation<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\n\nAuthor<\/p>\nThe earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\nFrom the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\nDate, Origin, Destination<\/p>\nOnly two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (AD<\/span> 81–96).<\/p>\nThe origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\nLikewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\nBackground<\/p>\nThe book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\nThe language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\nWhile the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\nThe letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\nRevelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: apokalupsis<\/span>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 BC<\/span> to AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\nMuch more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\nMethods of Interpreting Revelation<\/p>\nFour traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\nThis view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\nVariations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\nAs the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\nAccording to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\nThis method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\nPurpose and Teaching<\/p>\nNT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\nContent<\/p>\nThe main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\nThe first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\nThe first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\nAfter a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\nThese seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\nEach message generally follows a common literary plan consisting of seven parts:<\/p>\n1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\nIn view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\nChapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\nA new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\nChapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\nThe opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\nThe seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\nThe change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\nSome scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\nAfter the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\nAfter a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\nOpinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\nAs in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\nThe last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\nThe major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\nChapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\nThe seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\nIn this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\nSince the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\nThe woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\nTurning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\nThe dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\nThe two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\nChapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\nThe series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\nChapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\nThese occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\nTo a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\nChapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\nIn stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\nFinally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\nThis vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\nAlthough Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\nThe Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\nThe binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\nIn Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\nThe language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\nJohn here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\nAllusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\nThe connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\nWith consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\nSee also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\nLast book of the Bible, containing revelations concerning the events of the last days.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, Destination<\/p>\n• Background<\/p>\n• Methods of Interpreting Revelation<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\n\nAuthor<\/p>\nThe earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\nFrom the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\nDate, Origin, Destination<\/p>\nOnly two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (AD<\/span> 81–96).<\/p>\nThe origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\nLikewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\nBackground<\/p>\nThe book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\nThe language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\nWhile the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\nThe letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\nRevelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: apokalupsis<\/span>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 BC<\/span> to AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\nMuch more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\nMethods of Interpreting Revelation<\/p>\nFour traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\nThis view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\nVariations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\nAs the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\nAccording to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\nThis method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\nPurpose and Teaching<\/p>\nNT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\nContent<\/p>\nThe main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\nThe first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\nThe first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\nAfter a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\nThese seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\nEach message generally follows a common literary plan consisting of seven parts:<\/p>\n1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\nIn view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\nChapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\nA new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\nChapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\nThe opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\nThe seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\nThe change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\nSome scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\nAfter the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\nAfter a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\nOpinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\nAs in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\nThe last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\nThe major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\nChapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\nThe seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\nIn this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\nSince the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\nThe woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\nTurning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\nThe dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\nThe two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\nChapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\nThe series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\nChapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\nThese occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\nTo a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\nChapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\nIn stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\nFinally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\nThis vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\nAlthough Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\nThe Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\nThe binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\nIn Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\nThe language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\nJohn here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\nAllusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\nThe connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\nWith consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\nSee also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","summary_ro":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","summary_en":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59525,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:5","title_en":"Study Note: Apocalipsa 16:5","content_ro":"16:5-6<\/strong> the angel who had authority over all water:<\/em> Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch<\/em> 66:1-2). This angel confirms these judgments<\/em> as coming from God, who is both just<\/em> and holy<\/em>.<\/p>","content_en":"16:5-6<\/strong> the angel who had authority over all water:<\/em> Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch<\/em> 66:1-2). This angel confirms these judgments<\/em> as coming from God, who is both just<\/em> and holy<\/em>.<\/p>","summary_ro":"16:5-6 the angel who had authority over all water: Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch 66:1-2). This angel confirms these judgments as coming from God, who is both just and holy.","summary_en":"16:5-6 the angel who had authority over all water: Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch 66:1-2). This angel confirms these judgments as coming from God, who is both just and holy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87151,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:5","title_en":"Study Note: Apocalipsa 16:5","content_ro":"16:5-6<\/strong> the angel who had authority over all water:<\/em> Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch<\/em> 66:1-2). This angel confirms these judgments<\/em> as coming from God, who is both just<\/em> and holy<\/em>.<\/p>","content_en":"16:5-6<\/strong> the angel who had authority over all water:<\/em> Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch<\/em> 66:1-2). This angel confirms these judgments<\/em> as coming from God, who is both just<\/em> and holy<\/em>.<\/p>","summary_ro":"16:5-6 the angel who had authority over all water: Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch 66:1-2). This angel confirms these judgments as coming from God, who is both just and holy.","summary_en":"16:5-6 the angel who had authority over all water: Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch 66:1-2). This angel confirms these judgments as coming from God, who is both just and holy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114777,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:5","title_en":"Study Note: Apocalipsa 16:5","content_ro":"16:5-6<\/strong> the angel who had authority over all water:<\/em> Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch<\/em> 66:1-2). This angel confirms these judgments<\/em> as coming from God, who is both just<\/em> and holy<\/em>.<\/p>","content_en":"16:5-6<\/strong> the angel who had authority over all water:<\/em> Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch<\/em> 66:1-2). This angel confirms these judgments<\/em> as coming from God, who is both just<\/em> and holy<\/em>.<\/p>","summary_ro":"16:5-6 the angel who had authority over all water: Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch 66:1-2). This angel confirms these judgments as coming from God, who is both just and holy.","summary_en":"16:5-6 the angel who had authority over all water: Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch 66:1-2). This angel confirms these judgments as coming from God, who is both just and holy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142403,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:5","title_en":"Study Note: Apocalipsa 16:5","content_ro":"16:5-6<\/strong> the angel who had authority over all water:<\/em> Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch<\/em> 66:1-2). This angel confirms these judgments<\/em> as coming from God, who is both just<\/em> and holy<\/em>.<\/p>","content_en":"16:5-6<\/strong> the angel who had authority over all water:<\/em> Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch<\/em> 66:1-2). This angel confirms these judgments<\/em> as coming from God, who is both just<\/em> and holy<\/em>.<\/p>","summary_ro":"16:5-6 the angel who had authority over all water: Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch 66:1-2). This angel confirms these judgments as coming from God, who is both just and holy.","summary_en":"16:5-6 the angel who had authority over all water: Angels and archangels are portrayed as having special roles in the hierarchy of heaven (see Dan 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26; see also 1 Enoch 66:1-2). This angel confirms these judgments as coming from God, who is both just and holy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63914,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy One of Israel","title_en":"The Holy One of Israel","content_ro":"<h3>The Holy One of Israel<\/h3>\nThe phrase The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\nThe Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\nYet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","content_en":"<h3>The Holy One of Israel<\/h3>\nThe phrase The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\nThe Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\nYet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","summary_ro":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","summary_en":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68013,"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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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":91540,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy One of Israel","title_en":"The Holy One of Israel","content_ro":"<h3>The Holy One of Israel<\/h3>\nThe phrase The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\nThe Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\nYet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","content_en":"<h3>The Holy One of Israel<\/h3>\nThe phrase The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\nThe Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\nYet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","summary_ro":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","summary_en":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95639,"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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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":119166,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy One of Israel","title_en":"The Holy One of Israel","content_ro":"<h3>The Holy One of Israel<\/h3>\nThe phrase The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\nThe Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\nYet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","content_en":"<h3>The Holy One of Israel<\/h3>\nThe phrase The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\nThe Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\nYet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","summary_ro":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","summary_en":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123265,"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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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":146792,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy One of Israel","title_en":"The Holy One of Israel","content_ro":"<h3>The Holy One of Israel<\/h3>\nThe phrase The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\nThe Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\nYet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","content_en":"<h3>The Holy One of Israel<\/h3>\nThe phrase The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\nThe Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\nYet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","summary_ro":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","summary_en":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150891,"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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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}],"6":[{"id":59526,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:6","title_en":"Study Note: Apocalipsa 16:6","content_ro":"16:6<\/strong> Punishment of God’s enemies is a just reward<\/em> because they killed God’s holy people<\/em> and prophets<\/em>. Because they have shed<\/em> . . .<\/em> blood<\/em>,<\/em> they must drink<\/em> . . .<\/em> blood<\/em>. The principle of lex talionis<\/em> (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23; 11:18; 14:13; 18:6; 20:12, 13; 22:12).<\/p>","content_en":"16:6<\/strong> Punishment of God’s enemies is a just reward<\/em> because they killed God’s holy people<\/em> and prophets<\/em>. Because they have shed<\/em> . . .<\/em> blood<\/em>,<\/em> they must drink<\/em> . . .<\/em> blood<\/em>. The principle of lex talionis<\/em> (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23; 11:18; 14:13; 18:6; 20:12, 13; 22:12).<\/p>","summary_ro":"16:6 Punishment of God’s enemies is a just reward because they killed God’s holy people and prophets. Because they have shed . . . blood, they must drink . . . blood. The principle of lex talionis (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23; 11:18; 14:13; 18:6; 20:12, 13; 22:12).","summary_en":"16:6 Punishment of God’s enemies is a just reward because they killed God’s holy people and prophets. Because they have shed . . . blood, they must drink . . . blood. The principle of lex talionis (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23; 11:18; 14:13; 18:6; 20:12, 13; 22:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87152,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:6","title_en":"Study Note: Apocalipsa 16:6","content_ro":"16:6<\/strong> Punishment of God’s enemies is a just reward<\/em> because they killed God’s holy people<\/em> and prophets<\/em>. Because they have shed<\/em> . . .<\/em> blood<\/em>,<\/em> they must drink<\/em> . . .<\/em> blood<\/em>. The principle of lex talionis<\/em> (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23; 11:18; 14:13; 18:6; 20:12, 13; 22:12).<\/p>","content_en":"16:6<\/strong> Punishment of God’s enemies is a just reward<\/em> because they killed God’s holy people<\/em> and prophets<\/em>. Because they have shed<\/em> . . .<\/em> blood<\/em>,<\/em> they must drink<\/em> . . .<\/em> blood<\/em>. The principle of lex talionis<\/em> (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23; 11:18; 14:13; 18:6; 20:12, 13; 22:12).<\/p>","summary_ro":"16:6 Punishment of God’s enemies is a just reward because they killed God’s holy people and prophets. Because they have shed . . . blood, they must drink . . . blood. The principle of lex talionis (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23; 11:18; 14:13; 18:6; 20:12, 13; 22:12).","summary_en":"16:6 Punishment of God’s enemies is a just reward because they killed God’s holy people and prophets. Because they have shed . . . blood, they must drink . . . blood. The principle of lex talionis (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23; 11:18; 14:13; 18:6; 20:12, 13; 22:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114778,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:6","title_en":"Study Note: Apocalipsa 16:6","content_ro":"16:6<\/strong> Punishment of God’s enemies is a just reward<\/em> because they killed God’s holy people<\/em> and prophets<\/em>. Because they have shed<\/em> . . .<\/em> blood<\/em>,<\/em> they must drink<\/em> . . .<\/em> blood<\/em>. The principle of lex talionis<\/em> (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23; 11:18; 14:13; 18:6; 20:12, 13; 22:12).<\/p>","content_en":"16:6<\/strong> Punishment of God’s enemies is a just reward<\/em> because they killed God’s holy people<\/em> and prophets<\/em>. Because they have shed<\/em> . . .<\/em> blood<\/em>,<\/em> they must drink<\/em> . . .<\/em> blood<\/em>. The principle of lex talionis<\/em> (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23; 11:18; 14:13; 18:6; 20:12, 13; 22:12).<\/p>","summary_ro":"16:6 Punishment of God’s enemies is a just reward because they killed God’s holy people and prophets. Because they have shed . . . blood, they must drink . . . blood. The principle of lex talionis (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23; 11:18; 14:13; 18:6; 20:12, 13; 22:12).","summary_en":"16:6 Punishment of God’s enemies is a just reward because they killed God’s holy people and prophets. Because they have shed . . . blood, they must drink . . . blood. The principle of lex talionis (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23; 11:18; 14:13; 18:6; 20:12, 13; 22:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142404,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:6","title_en":"Study Note: Apocalipsa 16:6","content_ro":"16:6<\/strong> Punishment of God’s enemies is a just reward<\/em> because they killed God’s holy people<\/em> and prophets<\/em>. Because they have shed<\/em> . . .<\/em> blood<\/em>,<\/em> they must drink<\/em> . . .<\/em> blood<\/em>. The principle of lex talionis<\/em> (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23; 11:18; 14:13; 18:6; 20:12, 13; 22:12).<\/p>","content_en":"16:6<\/strong> Punishment of God’s enemies is a just reward<\/em> because they killed God’s holy people<\/em> and prophets<\/em>. Because they have shed<\/em> . . .<\/em> blood<\/em>,<\/em> they must drink<\/em> . . .<\/em> blood<\/em>. The principle of lex talionis<\/em> (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23; 11:18; 14:13; 18:6; 20:12, 13; 22:12).<\/p>","summary_ro":"16:6 Punishment of God’s enemies is a just reward because they killed God’s holy people and prophets. Because they have shed . . . blood, they must drink . . . blood. The principle of lex talionis (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23; 11:18; 14:13; 18:6; 20:12, 13; 22:12).","summary_en":"16:6 Punishment of God’s enemies is a just reward because they killed God’s holy people and prophets. Because they have shed . . . blood, they must drink . . . blood. The principle of lex talionis (the law of retribution), the basis of Roman and Jewish jurisprudence, means that God is completely just in judging and rewarding people on the basis of what they have done (see 2:23; 11:18; 14:13; 18:6; 20:12, 13; 22:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":14336,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Names of God","title_en":"Names of God","content_ro":"<h3>GOD, Names of<\/h3>\nGod’s self-identifications expressing various aspects of his being.<\/p>\nPreview<\/p>\n• The Biblical Idea of Name<\/p>\n• The Names of God in the Old Testament<\/p>\n• The Names of God in the New Testament<\/p>\nThe Biblical Idea of Name<\/p>\nIn the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\nIn the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (<\/em>onoma<\/span>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\nWith regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\nThe Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\nThe name ’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term ’el<\/span> has a number of possible meanings. The root is thought by some to be ’ul<\/span>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is ’alah<\/span>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as ’alah<\/span>,<\/em> as the strong one, is to be feared. Still others suggest the preposition ’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word ’alim<\/span>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. ’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). ’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that ’Elohim<\/span> is the plural form of ’El<\/span>,<\/em> but it seems more likely that it is a plural of ’Eloah<\/span>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\nThe plural form, ’Elohim<\/span>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning ’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name ’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God (<\/em>’Elohim<\/span>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which ’Elohim<\/span> appears 26 times.)<\/p>\nSome scholars point to the use of ’Elohim<\/span> when God spoke to Abraham and said he would be ’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, ’<\/span>Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\nThe name ’<\/span>Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [’<\/span>Eloah<\/span>], but the Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name ’<\/span>Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\nAnother closely related name is ’Elah<\/span>,<\/em> found in Ezra and Daniel. Some think ’Elah<\/span> is a Chaldee or Aramaic form of ’Eloah<\/span>.<\/em> Its root is said to be ’alah<\/span>,<\/em> which means “to fear” or “to be perplexed.” God as ’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\nThree other names of God include the term ’El<\/span>:<\/em><\/p>\n’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads ’Elohim ‘Elyon<\/span>.<\/em> It is believed that the term ‘Elyon<\/span> is derived from the verb ‘alah<\/span>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term ‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term ‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form (<\/em>Shaddai<\/span>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term Shaddai<\/span>.<\/em> Some have begun with shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of shad<\/span> (<\/em>shadah<\/span>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which ’El Shaddai<\/span> appears; nor is shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that Shaddai<\/span> is a composite term of sha<\/span> (“the one who”) and dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that Shaddai<\/span> is derived from the verb shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between shadad<\/span> and Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as ’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates ’El Shaddai<\/span> as Pantokrator<\/span>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term ‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from ‘olam<\/span> (everlasting) to ‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. ‘Olam<\/span>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, ‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of ’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n’El Gibbor<\/span> is a name that speaks of God’s power and might. Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. ’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\nYahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with ’Elohim<\/span>.<\/em> Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as Yah<\/span> and Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\nThe exact meaning of the name Yahweh<\/span> is difficult to determine. Some have sought the root in the verb hayah<\/span> (“to be”) or in an ancient form of that same verb, hawah<\/span>.<\/em> There is no agreement as to whether the qal<\/span> or hiphil<\/span> form of the verb should be considered as the root. Those who opt for the hiphil<\/span> form read Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\nTranslators of the OT have not agreed upon the correct translation of the name Yahweh<\/span>.<\/em> Since it is translated into the Greek as kurios<\/span>,<\/em> which means “Lord,” many have rendered Yahweh<\/span> as “Lord<\/span>.” But ’Adonai<\/span>,<\/em> which is best rendered “Lord,” appears with Yahweh<\/span> in various instances. The kjv<\/span>, for example, translates Yahweh<\/span> as “God,” and ’Adonai<\/span> as “Lord.” Some modern translators have chosen to use Yahweh<\/span> (see jb<\/span> and njb<\/span>). The name Jehovah, as used in the asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either ’Elohim<\/span> or ’Adonai<\/span> for Yahweh<\/span>.<\/em> From this, the practice of adding the vowels of ’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\nThe interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am Yahweh<\/span>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as ’<\/span>El Shaddai<\/span>,<\/em> but by my name Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as Yahweh<\/span>.<\/em> They knew him as ’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as Yahweh<\/span>.<\/em> In other words, God had always been Yahweh<\/span>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\nThis name Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O Yahweh<\/span>” (Gn 49:18).<\/p>\nYahweh<\/span>,<\/em> then, is the name par excellence of Israel’s God. As Yahweh<\/span>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\nIn view of the richness of the name Yahweh<\/span>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\nYahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb saba<\/span>’<\/span>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\nThe compound name Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\nSeveral other compound names occur infrequently:<\/p>\nYahweh-Nissi<\/span> (nissi<\/span>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\nYahweh-Rapha<\/span> (rapha’<\/span>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\nYahweh-Rohi<\/span> (ro‘i<\/span>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\nYahweh-Jireh<\/span> (yir’eh<\/span>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. Yahweh-Shalom<\/span> (shalom<\/span>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\nYahweh<\/span> appears with a few forms of the term tsadaq<\/span>,<\/em> “righteousness.” Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\nThe word ’adan<\/span>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun ’adon<\/span>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. ’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. ’Adonai<\/span>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. ’Adonai<\/span>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\nIn the OT the names of God appear in various combinations. For example ’Elohim-Yahweh<\/span>,<\/em> ’Elohim-Yahweh-’Adonai<\/span>,<\/em> and ’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and ’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\nThe personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\nThe term ’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\nIn the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\nIsaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\nThe term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\nThe messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\nThe name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\nThe Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\nTheos<\/span> is the NT equivalent of the OT names ’El<\/span>and ’Elohim<\/span>;<\/em> ‘Elyon<\/span> appears in the NT as Hupsistos<\/span>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). Pantokrator<\/span> (‘El Shaddai<\/span>) appears with Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with Theos<\/span>.<\/em> The name Theos<\/span> appears over 1,000 times in the NT.<\/p>\nKurios<\/span>,<\/em> “Lord,” is used to express the OT names Yahweh<\/span> and ‘Adonai<\/span> in the Septuagint, and the NT follows it. Kurios<\/span> means “power,” so the meaning is not the same as with Yahweh<\/span>;<\/em> yet the NT does give Kurios<\/span> the full weight of meaning that the OT gave to Yahweh<\/span>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\nDespotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\nIn the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\nSee also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","content_en":"<h3>GOD, Names of<\/h3>\nGod’s self-identifications expressing various aspects of his being.<\/p>\nPreview<\/p>\n• The Biblical Idea of Name<\/p>\n• The Names of God in the Old Testament<\/p>\n• The Names of God in the New Testament<\/p>\nThe Biblical Idea of Name<\/p>\nIn the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\nIn the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (<\/em>onoma<\/span>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\nWith regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\nThe Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\nThe name ’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term ’el<\/span> has a number of possible meanings. The root is thought by some to be ’ul<\/span>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is ’alah<\/span>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as ’alah<\/span>,<\/em> as the strong one, is to be feared. Still others suggest the preposition ’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word ’alim<\/span>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. ’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). ’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that ’Elohim<\/span> is the plural form of ’El<\/span>,<\/em> but it seems more likely that it is a plural of ’Eloah<\/span>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\nThe plural form, ’Elohim<\/span>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning ’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name ’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God (<\/em>’Elohim<\/span>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which ’Elohim<\/span> appears 26 times.)<\/p>\nSome scholars point to the use of ’Elohim<\/span> when God spoke to Abraham and said he would be ’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, ’<\/span>Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\nThe name ’<\/span>Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [’<\/span>Eloah<\/span>], but the Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name ’<\/span>Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\nAnother closely related name is ’Elah<\/span>,<\/em> found in Ezra and Daniel. Some think ’Elah<\/span> is a Chaldee or Aramaic form of ’Eloah<\/span>.<\/em> Its root is said to be ’alah<\/span>,<\/em> which means “to fear” or “to be perplexed.” God as ’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\nThree other names of God include the term ’El<\/span>:<\/em><\/p>\n’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads ’Elohim ‘Elyon<\/span>.<\/em> It is believed that the term ‘Elyon<\/span> is derived from the verb ‘alah<\/span>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term ‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term ‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form (<\/em>Shaddai<\/span>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term Shaddai<\/span>.<\/em> Some have begun with shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of shad<\/span> (<\/em>shadah<\/span>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which ’El Shaddai<\/span> appears; nor is shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that Shaddai<\/span> is a composite term of sha<\/span> (“the one who”) and dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that Shaddai<\/span> is derived from the verb shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between shadad<\/span> and Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as ’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates ’El Shaddai<\/span> as Pantokrator<\/span>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term ‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from ‘olam<\/span> (everlasting) to ‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. ‘Olam<\/span>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, ‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of ’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n’El Gibbor<\/span> is a name that speaks of God’s power and might. Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. ’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\nYahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with ’Elohim<\/span>.<\/em> Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as Yah<\/span> and Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\nThe exact meaning of the name Yahweh<\/span> is difficult to determine. Some have sought the root in the verb hayah<\/span> (“to be”) or in an ancient form of that same verb, hawah<\/span>.<\/em> There is no agreement as to whether the qal<\/span> or hiphil<\/span> form of the verb should be considered as the root. Those who opt for the hiphil<\/span> form read Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\nTranslators of the OT have not agreed upon the correct translation of the name Yahweh<\/span>.<\/em> Since it is translated into the Greek as kurios<\/span>,<\/em> which means “Lord,” many have rendered Yahweh<\/span> as “Lord<\/span>.” But ’Adonai<\/span>,<\/em> which is best rendered “Lord,” appears with Yahweh<\/span> in various instances. The kjv<\/span>, for example, translates Yahweh<\/span> as “God,” and ’Adonai<\/span> as “Lord.” Some modern translators have chosen to use Yahweh<\/span> (see jb<\/span> and njb<\/span>). The name Jehovah, as used in the asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either ’Elohim<\/span> or ’Adonai<\/span> for Yahweh<\/span>.<\/em> From this, the practice of adding the vowels of ’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\nThe interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am Yahweh<\/span>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as ’<\/span>El Shaddai<\/span>,<\/em> but by my name Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as Yahweh<\/span>.<\/em> They knew him as ’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as Yahweh<\/span>.<\/em> In other words, God had always been Yahweh<\/span>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\nThis name Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O Yahweh<\/span>” (Gn 49:18).<\/p>\nYahweh<\/span>,<\/em> then, is the name par excellence of Israel’s God. As Yahweh<\/span>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\nIn view of the richness of the name Yahweh<\/span>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\nYahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb saba<\/span>’<\/span>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\nThe compound name Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\nSeveral other compound names occur infrequently:<\/p>\nYahweh-Nissi<\/span> (nissi<\/span>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\nYahweh-Rapha<\/span> (rapha’<\/span>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\nYahweh-Rohi<\/span> (ro‘i<\/span>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\nYahweh-Jireh<\/span> (yir’eh<\/span>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. Yahweh-Shalom<\/span> (shalom<\/span>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\nYahweh<\/span> appears with a few forms of the term tsadaq<\/span>,<\/em> “righteousness.” Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\nThe word ’adan<\/span>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun ’adon<\/span>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. ’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. ’Adonai<\/span>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. ’Adonai<\/span>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\nIn the OT the names of God appear in various combinations. For example ’Elohim-Yahweh<\/span>,<\/em> ’Elohim-Yahweh-’Adonai<\/span>,<\/em> and ’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and ’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\nThe personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\nThe term ’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\nIn the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\nIsaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\nThe term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\nThe messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\nThe name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\nThe Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\nTheos<\/span> is the NT equivalent of the OT names ’El<\/span>and ’Elohim<\/span>;<\/em> ‘Elyon<\/span> appears in the NT as Hupsistos<\/span>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). Pantokrator<\/span> (‘El Shaddai<\/span>) appears with Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with Theos<\/span>.<\/em> The name Theos<\/span> appears over 1,000 times in the NT.<\/p>\nKurios<\/span>,<\/em> “Lord,” is used to express the OT names Yahweh<\/span> and ‘Adonai<\/span> in the Septuagint, and the NT follows it. Kurios<\/span> means “power,” so the meaning is not the same as with Yahweh<\/span>;<\/em> yet the NT does give Kurios<\/span> the full weight of meaning that the OT gave to Yahweh<\/span>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\nDespotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\nIn the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\nSee also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","summary_ro":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","summary_en":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59527,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:7","title_en":"Study Note: Apocalipsa 16:7","content_ro":"16:7<\/strong> I heard a voice from the altar:<\/em> The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.<\/p>","content_en":"16:7<\/strong> I heard a voice from the altar:<\/em> The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.<\/p>","summary_ro":"16:7 I heard a voice from the altar: The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.","summary_en":"16:7 I heard a voice from the altar: The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87153,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:7","title_en":"Study Note: Apocalipsa 16:7","content_ro":"16:7<\/strong> I heard a voice from the altar:<\/em> The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.<\/p>","content_en":"16:7<\/strong> I heard a voice from the altar:<\/em> The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.<\/p>","summary_ro":"16:7 I heard a voice from the altar: The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.","summary_en":"16:7 I heard a voice from the altar: The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114779,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:7","title_en":"Study Note: Apocalipsa 16:7","content_ro":"16:7<\/strong> I heard a voice from the altar:<\/em> The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.<\/p>","content_en":"16:7<\/strong> I heard a voice from the altar:<\/em> The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.<\/p>","summary_ro":"16:7 I heard a voice from the altar: The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.","summary_en":"16:7 I heard a voice from the altar: The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142405,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:7","title_en":"Study Note: Apocalipsa 16:7","content_ro":"16:7<\/strong> I heard a voice from the altar:<\/em> The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.<\/p>","content_en":"16:7<\/strong> I heard a voice from the altar:<\/em> The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.<\/p>","summary_ro":"16:7 I heard a voice from the altar: The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.","summary_en":"16:7 I heard a voice from the altar: The antiphonal response to the angel’s proclamation (16:5-6) affirms God’s authority and justice. This doxology in the midst of judgment reminds persecuted Christians that God truly cares about his suffering servants and fulfills his own purpose in everything.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":59528,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:8","title_en":"Study Note: Apocalipsa 16:8","content_ro":"16:8-9<\/strong> The fourth<\/em> . . .<\/em> bowl<\/em> is unlike any of the plagues of Egypt or the earlier seals or trumpets. • Everyone was burned:<\/em> Contrast 7:16. Yet the recipients of this judgment refused to repent<\/em> or give<\/em> God glory<\/em> (see 9:20-21; 16:11; cp. 14:6-7); they even cursed the name of God<\/em>.<\/p>","content_en":"16:8-9<\/strong> The fourth<\/em> . . .<\/em> bowl<\/em> is unlike any of the plagues of Egypt or the earlier seals or trumpets. • Everyone was burned:<\/em> Contrast 7:16. Yet the recipients of this judgment refused to repent<\/em> or give<\/em> God glory<\/em> (see 9:20-21; 16:11; cp. 14:6-7); they even cursed the name of God<\/em>.<\/p>","summary_ro":"16:8-9 The fourth . . . bowl is unlike any of the plagues of Egypt or the earlier seals or trumpets. • Everyone was burned: Contrast 7:16. Yet the recipients of this judgment refused to repent or give God glory (see 9:20-21; 16:11; cp. 14:6-7); they even cursed the name of God.","summary_en":"16:8-9 The fourth . . . bowl is unlike any of the plagues of Egypt or the earlier seals or trumpets. • Everyone was burned: Contrast 7:16. Yet the recipients of this judgment refused to repent or give God glory (see 9:20-21; 16:11; cp. 14:6-7); they even cursed the name of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87154,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:8","title_en":"Study Note: Apocalipsa 16:8","content_ro":"16:8-9<\/strong> The fourth<\/em> . . .<\/em> bowl<\/em> is unlike any of the plagues of Egypt or the earlier seals or trumpets. • Everyone was burned:<\/em> Contrast 7:16. Yet the recipients of this judgment refused to repent<\/em> or give<\/em> God glory<\/em> (see 9:20-21; 16:11; cp. 14:6-7); they even cursed the name of God<\/em>.<\/p>","content_en":"16:8-9<\/strong> The fourth<\/em> . . .<\/em> bowl<\/em> is unlike any of the plagues of Egypt or the earlier seals or trumpets. • Everyone was burned:<\/em> Contrast 7:16. Yet the recipients of this judgment refused to repent<\/em> or give<\/em> God glory<\/em> (see 9:20-21; 16:11; cp. 14:6-7); they even cursed the name of God<\/em>.<\/p>","summary_ro":"16:8-9 The fourth . . . bowl is unlike any of the plagues of Egypt or the earlier seals or trumpets. • Everyone was burned: Contrast 7:16. Yet the recipients of this judgment refused to repent or give God glory (see 9:20-21; 16:11; cp. 14:6-7); they even cursed the name of God.","summary_en":"16:8-9 The fourth . . . bowl is unlike any of the plagues of Egypt or the earlier seals or trumpets. • Everyone was burned: Contrast 7:16. Yet the recipients of this judgment refused to repent or give God glory (see 9:20-21; 16:11; cp. 14:6-7); they even cursed the name of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114780,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:8","title_en":"Study Note: Apocalipsa 16:8","content_ro":"16:8-9<\/strong> The fourth<\/em> . . .<\/em> bowl<\/em> is unlike any of the plagues of Egypt or the earlier seals or trumpets. • Everyone was burned:<\/em> Contrast 7:16. Yet the recipients of this judgment refused to repent<\/em> or give<\/em> God glory<\/em> (see 9:20-21; 16:11; cp. 14:6-7); they even cursed the name of God<\/em>.<\/p>","content_en":"16:8-9<\/strong> The fourth<\/em> . . .<\/em> bowl<\/em> is unlike any of the plagues of Egypt or the earlier seals or trumpets. • Everyone was burned:<\/em> Contrast 7:16. Yet the recipients of this judgment refused to repent<\/em> or give<\/em> God glory<\/em> (see 9:20-21; 16:11; cp. 14:6-7); they even cursed the name of God<\/em>.<\/p>","summary_ro":"16:8-9 The fourth . . . bowl is unlike any of the plagues of Egypt or the earlier seals or trumpets. • Everyone was burned: Contrast 7:16. Yet the recipients of this judgment refused to repent or give God glory (see 9:20-21; 16:11; cp. 14:6-7); they even cursed the name of God.","summary_en":"16:8-9 The fourth . . . bowl is unlike any of the plagues of Egypt or the earlier seals or trumpets. • Everyone was burned: Contrast 7:16. Yet the recipients of this judgment refused to repent or give God glory (see 9:20-21; 16:11; cp. 14:6-7); they even cursed the name of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142406,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:8","title_en":"Study Note: Apocalipsa 16:8","content_ro":"16:8-9<\/strong> The fourth<\/em> . . .<\/em> bowl<\/em> is unlike any of the plagues of Egypt or the earlier seals or trumpets. • Everyone was burned:<\/em> Contrast 7:16. Yet the recipients of this judgment refused to repent<\/em> or give<\/em> God glory<\/em> (see 9:20-21; 16:11; cp. 14:6-7); they even cursed the name of God<\/em>.<\/p>","content_en":"16:8-9<\/strong> The fourth<\/em> . . .<\/em> bowl<\/em> is unlike any of the plagues of Egypt or the earlier seals or trumpets. • Everyone was burned:<\/em> Contrast 7:16. Yet the recipients of this judgment refused to repent<\/em> or give<\/em> God glory<\/em> (see 9:20-21; 16:11; cp. 14:6-7); they even cursed the name of God<\/em>.<\/p>","summary_ro":"16:8-9 The fourth . . . bowl is unlike any of the plagues of Egypt or the earlier seals or trumpets. • Everyone was burned: Contrast 7:16. Yet the recipients of this judgment refused to repent or give God glory (see 9:20-21; 16:11; cp. 14:6-7); they even cursed the name of God.","summary_en":"16:8-9 The fourth . . . bowl is unlike any of the plagues of Egypt or the earlier seals or trumpets. • Everyone was burned: Contrast 7:16. Yet the recipients of this judgment refused to repent or give God glory (see 9:20-21; 16:11; cp. 14:6-7); they even cursed the name of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":5185,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Blasphemy","title_en":"Blasphemy","content_ro":"<h3>BLASPHEMY<\/h3>\nProfane or contemptuous speech or writing about (or action toward) God. In a general sense, “blasphemy” can refer to any slander, including any word or action that insults or devalues another being. In Greek literature the term was used for insulting or deriding living or dead persons, but it was extended to cover the gods as well, including both doubting the power of and mocking the nature of a god.<\/p>\nIn the OT, “blasphemy” always means to insult God, either by attacking him directly or mocking him indirectly. Either way the glory and honor of God are lessened, so blasphemy is the opposite of praise. An Israelite might directly insult the “Name” by cursing God (Lv 24:10-16) or deliberately disobey God’s law (Nm 15:30). Either of those blasphemies was punishable by death, as was idolatry, the ultimate blasphemy (Is 66:3). It was thought that Gentiles, who had never experienced the power and majesty of the Lord, were the most likely blasphemers. Thus the king of Assyria blasphemed in equating the Lord with the gods of the nations he had already conquered (2 Kgs 19:4-6, 22). For his arrogance the king was doomed by the word of the prophet Isaiah. God was also mocked when Israel was exiled (Is 52:5), when Edom derided the desolate “mountains of Israel” (Ez 35:12, kjv<\/span>), and when the enemy scoffed that God had not protected Jerusalem (Ps 74:18; 1 Macc 2:6).<\/p>\nIn the NT, blasphemy takes on the wider Greek meaning, for it includes slandering a human being (Mt 15:19; see also Rom 3:8; 1 Cor 10:30; Eph 4:31; Ti 3:2), as well as God. It even includes mocking angelic or demonic powers, which is just as wrong as mocking any other being (2 Pt 2:10-12, Jude 1:8-10). In other words, slander, derision, and mocking of any kind are totally condemned in the NT.<\/p>\nThe most common form of blasphemy in the NT is blasphemy against God. One might insult God directly (Rv 13:6; 16:9), mock his word (Ti 2:5), or reject his revelation and its bearer (Acts 6:11). Jesus was accused of blasphemy when he claimed to have a prerogative belonging to God—the power to forgive sins (Mk 2:7). John 10:33-36 reports an attempt to stone Jesus; his accusers said to him, “You, being a man, make yourself God” (v 33). Jesus was condemned by the highest Jewish court, the Sanhedrin, on the charge of blasphemy, because he claimed to be the Son of Man (the Messiah) but in their view had given no evidence that he was such an exalted personage, thus appearing to mock the Messiah and, by extension, to mock God himself (Mk 14:64).<\/p>\nNaturally the early Christians viewed Jesus’ trial from another perspective: the guards insulting Jesus (Lk 22:64-65) and the crowds and two dying robbers mocking him on the cross (Mk 15:29-32) were the real blasphemers. Observing how their Lord had been treated, the church was prepared to accept insult as their own lot, both personally (1 Cor 4:13; 1 Tm 1:13; Rv 2:9) and as a response to their message (Acts 13:45; 18:6). On the other hand, the church recognized that even Christians could blaspheme by giving way under persecution (26:11), by teaching false doctrine (2 Pt 2:2), or by behaving in an unbecoming fashion, which would bring others to think less of Christ (Rom 2:24; Ti 2:5).<\/p>\nThe Bible makes clear that blasphemy is forgivable (Mt 12:32; Mk 3:28-29), but if a person will not repent, the only remedy is to turn him or her over to Satan to be taught the lesson (1 Tm 1:20).<\/p>","content_en":"<h3>BLASPHEMY<\/h3>\nProfane or contemptuous speech or writing about (or action toward) God. In a general sense, “blasphemy” can refer to any slander, including any word or action that insults or devalues another being. In Greek literature the term was used for insulting or deriding living or dead persons, but it was extended to cover the gods as well, including both doubting the power of and mocking the nature of a god.<\/p>\nIn the OT, “blasphemy” always means to insult God, either by attacking him directly or mocking him indirectly. Either way the glory and honor of God are lessened, so blasphemy is the opposite of praise. An Israelite might directly insult the “Name” by cursing God (Lv 24:10-16) or deliberately disobey God’s law (Nm 15:30). Either of those blasphemies was punishable by death, as was idolatry, the ultimate blasphemy (Is 66:3). It was thought that Gentiles, who had never experienced the power and majesty of the Lord, were the most likely blasphemers. Thus the king of Assyria blasphemed in equating the Lord with the gods of the nations he had already conquered (2 Kgs 19:4-6, 22). For his arrogance the king was doomed by the word of the prophet Isaiah. God was also mocked when Israel was exiled (Is 52:5), when Edom derided the desolate “mountains of Israel” (Ez 35:12, kjv<\/span>), and when the enemy scoffed that God had not protected Jerusalem (Ps 74:18; 1 Macc 2:6).<\/p>\nIn the NT, blasphemy takes on the wider Greek meaning, for it includes slandering a human being (Mt 15:19; see also Rom 3:8; 1 Cor 10:30; Eph 4:31; Ti 3:2), as well as God. It even includes mocking angelic or demonic powers, which is just as wrong as mocking any other being (2 Pt 2:10-12, Jude 1:8-10). In other words, slander, derision, and mocking of any kind are totally condemned in the NT.<\/p>\nThe most common form of blasphemy in the NT is blasphemy against God. One might insult God directly (Rv 13:6; 16:9), mock his word (Ti 2:5), or reject his revelation and its bearer (Acts 6:11). Jesus was accused of blasphemy when he claimed to have a prerogative belonging to God—the power to forgive sins (Mk 2:7). John 10:33-36 reports an attempt to stone Jesus; his accusers said to him, “You, being a man, make yourself God” (v 33). Jesus was condemned by the highest Jewish court, the Sanhedrin, on the charge of blasphemy, because he claimed to be the Son of Man (the Messiah) but in their view had given no evidence that he was such an exalted personage, thus appearing to mock the Messiah and, by extension, to mock God himself (Mk 14:64).<\/p>\nNaturally the early Christians viewed Jesus’ trial from another perspective: the guards insulting Jesus (Lk 22:64-65) and the crowds and two dying robbers mocking him on the cross (Mk 15:29-32) were the real blasphemers. Observing how their Lord had been treated, the church was prepared to accept insult as their own lot, both personally (1 Cor 4:13; 1 Tm 1:13; Rv 2:9) and as a response to their message (Acts 13:45; 18:6). On the other hand, the church recognized that even Christians could blaspheme by giving way under persecution (26:11), by teaching false doctrine (2 Pt 2:2), or by behaving in an unbecoming fashion, which would bring others to think less of Christ (Rom 2:24; Ti 2:5).<\/p>\nThe Bible makes clear that blasphemy is forgivable (Mt 12:32; Mk 3:28-29), but if a person will not repent, the only remedy is to turn him or her over to Satan to be taught the lesson (1 Tm 1:20).<\/p>","summary_ro":"BLASPHEMY Profane or contemptuous speech or writing about (or action toward) God. In a general sense, “blasphemy” can refer to any slander, including any word or action that insults or devalues another being. In Greek literature the term was used for insulting or deriding living or dead persons, but it was extended to cover the gods as well, including both doubting the power of and mocking the nature of a god. In the OT, “blasphemy” always means to insult God, either by attacking him directly...","summary_en":"BLASPHEMY Profane or contemptuous speech or writing about (or action toward) God. In a general sense, “blasphemy” can refer to any slander, including any word or action that insults or devalues another being. In Greek literature the term was used for insulting or deriding living or dead persons, but it was extended to cover the gods as well, including both doubting the power of and mocking the nature of a god. In the OT, “blasphemy” always means to insult God, either by attacking him directly...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68028,"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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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":95654,"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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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":123280,"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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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":150906,"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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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}],"10":[{"id":59529,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:10","title_en":"Study Note: Apocalipsa 16:10","content_ro":"16:10-11<\/strong> the throne of the beast:<\/em> John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness:<\/em> Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth<\/em> [literally gnawed their tongues<\/em>] . . . cursed the God of heaven:<\/em> Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28).<\/p>","content_en":"16:10-11<\/strong> the throne of the beast:<\/em> John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness:<\/em> Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth<\/em> [literally gnawed their tongues<\/em>] . . . cursed the God of heaven:<\/em> Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28).<\/p>","summary_ro":"16:10-11 the throne of the beast: John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness: Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth [literally gnawed their tongues] . . . cursed the God of heaven: Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; ...","summary_en":"16:10-11 the throne of the beast: John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness: Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth [literally gnawed their tongues] . . . cursed the God of heaven: Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87155,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:10","title_en":"Study Note: Apocalipsa 16:10","content_ro":"16:10-11<\/strong> the throne of the beast:<\/em> John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness:<\/em> Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth<\/em> [literally gnawed their tongues<\/em>] . . . cursed the God of heaven:<\/em> Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28).<\/p>","content_en":"16:10-11<\/strong> the throne of the beast:<\/em> John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness:<\/em> Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth<\/em> [literally gnawed their tongues<\/em>] . . . cursed the God of heaven:<\/em> Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28).<\/p>","summary_ro":"16:10-11 the throne of the beast: John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness: Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth [literally gnawed their tongues] . . . cursed the God of heaven: Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; ...","summary_en":"16:10-11 the throne of the beast: John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness: Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth [literally gnawed their tongues] . . . cursed the God of heaven: Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114781,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:10","title_en":"Study Note: Apocalipsa 16:10","content_ro":"16:10-11<\/strong> the throne of the beast:<\/em> John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness:<\/em> Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth<\/em> [literally gnawed their tongues<\/em>] . . . cursed the God of heaven:<\/em> Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28).<\/p>","content_en":"16:10-11<\/strong> the throne of the beast:<\/em> John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness:<\/em> Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth<\/em> [literally gnawed their tongues<\/em>] . . . cursed the God of heaven:<\/em> Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28).<\/p>","summary_ro":"16:10-11 the throne of the beast: John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness: Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth [literally gnawed their tongues] . . . cursed the God of heaven: Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; ...","summary_en":"16:10-11 the throne of the beast: John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness: Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth [literally gnawed their tongues] . . . cursed the God of heaven: Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142407,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:10","title_en":"Study Note: Apocalipsa 16:10","content_ro":"16:10-11<\/strong> the throne of the beast:<\/em> John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness:<\/em> Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth<\/em> [literally gnawed their tongues<\/em>] . . . cursed the God of heaven:<\/em> Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28).<\/p>","content_en":"16:10-11<\/strong> the throne of the beast:<\/em> John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness:<\/em> Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth<\/em> [literally gnawed their tongues<\/em>] . . . cursed the God of heaven:<\/em> Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28).<\/p>","summary_ro":"16:10-11 the throne of the beast: John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness: Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth [literally gnawed their tongues] . . . cursed the God of heaven: Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; ...","summary_en":"16:10-11 the throne of the beast: John might be alluding to Rome, the political power of his time. Built on seven hills (17:9), Rome’s empire spanned the sea (13:1) and ruled the world (13:7). • plunged into darkness: Similar to the ninth plague of Egypt (Exod 10:22) and to the fourth trumpet (Rev 8:12). • ground their teeth [literally gnawed their tongues] . . . cursed the God of heaven: Both pain and hostility motivated these responses to punishment (cp. Matt 8:12; 13:42, 50; 22:13; 24:51; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":7529,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Conversion","title_en":"Conversion","content_ro":"<h3>CONVERSION<\/h3>\nTotal change in one’s direction in life or moral orientation. For Christians this means a change from an orientation that does not take God into account to one in which the person is submitted to Christ. Conversion is the result of repentance.<\/p>\nIn the OT conversion is basically a turning or returning from one’s former course of life toward the Lord, the God of Israel. Israel often had to return to their God (Dt 4:30), either as individuals (Ps 51) or as a nation (Jer 4:1); foreign nations needed to turn to God for the first time (Ps 22:27). The characteristic feature is that one turns from wickedness (Jer 26:3; 36:3; Ez 18:21, 27; 33:9, 11), from a life of disloyalty to God to a life of obedience to God (Is 10:20-21; 14:2; Jer 34:15; Hos 14:4). Conversion means a change in inward orientation that finds expression in a changed lifestyle.<\/p>\nIn the NT John the Baptist begins the call to conversion (Mt 3:2; Mk 1:4; Lk 3:3), giving a prophetic call for people to change their minds (which is the root meaning of the Greek term) in the light of the nearness of God’s kingdom. This change of life must include a change in actions to prove its reality (Mt 3:8; Lk 3:8). Jesus preached the same message (Mt 4:17; Mk 1:15), adding that since the kingdom had arrived in his person, obedience to him was part of the good news of conversion. Yet it could also be bad news, for one would be damned if he failed to make this radical change (Mt 11:20; Lk 13:3-5). Conversion is radical but also simple, for it requires the simplicity of a child who commits his whole self, not the calculating self-protectiveness of the adult (Mt 18:3).<\/p>\nOutside the Gospels, “conversion” is not a frequently used term except in the book of Acts, where it forms the call to commitment climaxing evangelistic sermons (2:38; 3:19; 8:22), describes the commitment of new Christians to the Lord (9:35; 11:21), and pictures the change of life as a turning from darkness to light (26:18-20). Later writers look back upon conversion (2 Cor 3:16), worry about Christians converting to paganism or Judaism (Gal 4:9), and call for the reconversion of Christians who have left the faith and are in danger of judgment (Jas 5:19-20; Rv 2:5, 16, 22; 3:19).<\/p>\nAs in the OT and in the preaching of John and Jesus, conversion has three factors. First, it is a turning from<\/em> something, which includes specific sins, false gods, or simply a life lived for oneself (1 Thes 1:9; Rv 9:20-21; 16:11). Second, conversion is a product of the will of God and his gracious working in the world (Acts 11:18; Rom 2:4; 2 Cor 7:10; 2 Tm 2:25; 2 Pt 3:9). Third, conversion is a turning to<\/em> someone, a commitment of one’s whole life to God in Jesus Christ (Acts 14:15; 1 Thes 1:9; 1 Pt 2:25). It is thus a total reorientation, whether spectacular or undramatic, sudden or gradual, emotional or calm, in which a person transfers his or her total allegiance to God.<\/p>\nSee also<\/em> Faith; Grace; Justification, Justified; Repentance; Sanctification.<\/p>","content_en":"<h3>CONVERSION<\/h3>\nTotal change in one’s direction in life or moral orientation. For Christians this means a change from an orientation that does not take God into account to one in which the person is submitted to Christ. Conversion is the result of repentance.<\/p>\nIn the OT conversion is basically a turning or returning from one’s former course of life toward the Lord, the God of Israel. Israel often had to return to their God (Dt 4:30), either as individuals (Ps 51) or as a nation (Jer 4:1); foreign nations needed to turn to God for the first time (Ps 22:27). The characteristic feature is that one turns from wickedness (Jer 26:3; 36:3; Ez 18:21, 27; 33:9, 11), from a life of disloyalty to God to a life of obedience to God (Is 10:20-21; 14:2; Jer 34:15; Hos 14:4). Conversion means a change in inward orientation that finds expression in a changed lifestyle.<\/p>\nIn the NT John the Baptist begins the call to conversion (Mt 3:2; Mk 1:4; Lk 3:3), giving a prophetic call for people to change their minds (which is the root meaning of the Greek term) in the light of the nearness of God’s kingdom. This change of life must include a change in actions to prove its reality (Mt 3:8; Lk 3:8). Jesus preached the same message (Mt 4:17; Mk 1:15), adding that since the kingdom had arrived in his person, obedience to him was part of the good news of conversion. Yet it could also be bad news, for one would be damned if he failed to make this radical change (Mt 11:20; Lk 13:3-5). Conversion is radical but also simple, for it requires the simplicity of a child who commits his whole self, not the calculating self-protectiveness of the adult (Mt 18:3).<\/p>\nOutside the Gospels, “conversion” is not a frequently used term except in the book of Acts, where it forms the call to commitment climaxing evangelistic sermons (2:38; 3:19; 8:22), describes the commitment of new Christians to the Lord (9:35; 11:21), and pictures the change of life as a turning from darkness to light (26:18-20). Later writers look back upon conversion (2 Cor 3:16), worry about Christians converting to paganism or Judaism (Gal 4:9), and call for the reconversion of Christians who have left the faith and are in danger of judgment (Jas 5:19-20; Rv 2:5, 16, 22; 3:19).<\/p>\nAs in the OT and in the preaching of John and Jesus, conversion has three factors. First, it is a turning from<\/em> something, which includes specific sins, false gods, or simply a life lived for oneself (1 Thes 1:9; Rv 9:20-21; 16:11). Second, conversion is a product of the will of God and his gracious working in the world (Acts 11:18; Rom 2:4; 2 Cor 7:10; 2 Tm 2:25; 2 Pt 3:9). Third, conversion is a turning to<\/em> someone, a commitment of one’s whole life to God in Jesus Christ (Acts 14:15; 1 Thes 1:9; 1 Pt 2:25). It is thus a total reorientation, whether spectacular or undramatic, sudden or gradual, emotional or calm, in which a person transfers his or her total allegiance to God.<\/p>\nSee also<\/em> Faith; Grace; Justification, Justified; Repentance; Sanctification.<\/p>","summary_ro":"CONVERSION Total change in one’s direction in life or moral orientation. For Christians this means a change from an orientation that does not take God into account to one in which the person is submitted to Christ. Conversion is the result of repentance. In the OT conversion is basically a turning or returning from one’s former course of life toward the Lord, the God of Israel. Israel often had to return to their God (Dt 4:30), either as individuals (Ps 51) or as a nation (Jer 4:1); foreign n...","summary_en":"CONVERSION Total change in one’s direction in life or moral orientation. For Christians this means a change from an orientation that does not take God into account to one in which the person is submitted to Christ. Conversion is the result of repentance. In the OT conversion is basically a turning or returning from one’s former course of life toward the Lord, the God of Israel. Israel often had to return to their God (Dt 4:30), either as individuals (Ps 51) or as a nation (Jer 4:1); foreign n...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68029,"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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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":95655,"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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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":123281,"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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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":150907,"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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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}],"12":[{"id":2722,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Armageddon","title_en":"Armageddon","content_ro":"<h3>ARMAGEDDON<\/h3>\nHebrew word in Revelation 16:16 meaning “Mount Megiddo.” It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad plain of Jezreel in northern Palestine. The area of Megiddo was important commercially and militarily and was the scene of many important battles in Israel’s history. There the Lord routed Sisera before the armies of Deborah and Barak (Jgs 4–5); Gideon was victorious over the Midianites and Amalekites (Jgs 6–7); King Saul and his army were defeated by the Philistines (1 Sm 31); and King Josiah was slain in battle by the Egyptian army of Pharaoh Neco (2 Kgs 23:29). Because of that long history the name seems to have become symbolic of a battlefield. Such is the depiction in the book of Revelation.<\/p>\nRevelation 15 and 16 describe seven angels who pour out seven bowls of the wrath of God upon the earth. The sixth angel pours out his bowl upon the great river Euphrates, and its waters are dried up (Rv 16:12-16), preparing the way for the coming of the “kings of the East.” Also three demonic spirits go forth to cause the kings of the whole world to gather for a battle on the great day of God the Almighty (16:13-14). Their gathering takes place at Armageddon (16:16). See<\/em> Revelation, Book of.<\/p>","content_en":"<h3>ARMAGEDDON<\/h3>\nHebrew word in Revelation 16:16 meaning “Mount Megiddo.” It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad plain of Jezreel in northern Palestine. The area of Megiddo was important commercially and militarily and was the scene of many important battles in Israel’s history. There the Lord routed Sisera before the armies of Deborah and Barak (Jgs 4–5); Gideon was victorious over the Midianites and Amalekites (Jgs 6–7); King Saul and his army were defeated by the Philistines (1 Sm 31); and King Josiah was slain in battle by the Egyptian army of Pharaoh Neco (2 Kgs 23:29). Because of that long history the name seems to have become symbolic of a battlefield. Such is the depiction in the book of Revelation.<\/p>\nRevelation 15 and 16 describe seven angels who pour out seven bowls of the wrath of God upon the earth. The sixth angel pours out his bowl upon the great river Euphrates, and its waters are dried up (Rv 16:12-16), preparing the way for the coming of the “kings of the East.” Also three demonic spirits go forth to cause the kings of the whole world to gather for a battle on the great day of God the Almighty (16:13-14). Their gathering takes place at Armageddon (16:16). See<\/em> Revelation, Book of.<\/p>","summary_ro":"ARMAGEDDON Hebrew word in Revelation 16:16 meaning “Mount Megiddo.” It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad plain of Jezreel in northern Palestine. The area of Megiddo was important commercially and militarily and was the scene of many important battles in Israel’s history. There the Lord routed Sisera before the armies of Deborah and Barak (Jgs 4–5); Gideon was victorious over the Midianites and...","summary_en":"ARMAGEDDON Hebrew word in Revelation 16:16 meaning “Mount Megiddo.” It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad plain of Jezreel in northern Palestine. The area of Megiddo was important commercially and militarily and was the scene of many important battles in Israel’s history. There the Lord routed Sisera before the armies of Deborah and Barak (Jgs 4–5); Gideon was victorious over the Midianites and...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11304,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Euphrates River","title_en":"Euphrates River","content_ro":"<h3>EUPHRATES RIVER<\/h3>\nLargest river in western Asia, formed by the union of two rivers in Asia Minor, the Kara-Su and the Murat-Suyu. Its source is in central Armenia. The river flows generally in a southeasterly direction for some 1,800 miles (2,896.2 kilometers) until it reaches the Persian Gulf. At Korna, about 100 miles (160.9 kilometers) from the gulf, it joins with the Tigris River. The Euphrates is shallow until it combines with the Tigris and can be navigated for about 1,200 miles (1,930.8 kilometers) by small boats only. After the union of the Tigris and Euphrates, ocean liners can proceed as far as Basra. Melting snows at the source cause the river to rise from about the middle of March until about June. Control and storage of water in flood canals during the overflow of the river made possible abundant harvests that sustained large populations in antiquity.<\/p>\nThe Euphrates was one of four branches issuing from the river that watered the Garden of Eden (Gn 2:14). In the promises made to Abraham, the northern boundary of the land of Israel was to be the upper division of the river (Gn 15:18; Dt 1:7; 11:24). These boundaries were approximately reached during the period of kings David and Solomon (2 Sm 8:3; 10:16; 1 Kgs 4:24). The Euphrates is called “the river” (Nm 22:5; Dt 11:24; Jos 24:3, 14) or “the great river” (Jos 1:4). People living east of the Euphrates referred to Israel and its surrounding territories to the west as “beyond the river” (Ezr 4:10; Neh 2:7-9). It was to this river that Jeremiah sent Seraiah with a book of prophecies relating to the destruction of Babylon. After reading them, Seraiah was told to throw the book into the Euphrates as a symbol of the way Babylon would sink to rise no more (Jer 51:63).<\/p>\nTwo NT references to the Euphrates appear in the book of Revelation (Rv 9:14; 16:12).<\/p>\nSee also<\/em> Babylon, Babylonia; Mesopotamia.<\/p>","content_en":"<h3>EUPHRATES RIVER<\/h3>\nLargest river in western Asia, formed by the union of two rivers in Asia Minor, the Kara-Su and the Murat-Suyu. Its source is in central Armenia. The river flows generally in a southeasterly direction for some 1,800 miles (2,896.2 kilometers) until it reaches the Persian Gulf. At Korna, about 100 miles (160.9 kilometers) from the gulf, it joins with the Tigris River. The Euphrates is shallow until it combines with the Tigris and can be navigated for about 1,200 miles (1,930.8 kilometers) by small boats only. After the union of the Tigris and Euphrates, ocean liners can proceed as far as Basra. Melting snows at the source cause the river to rise from about the middle of March until about June. Control and storage of water in flood canals during the overflow of the river made possible abundant harvests that sustained large populations in antiquity.<\/p>\nThe Euphrates was one of four branches issuing from the river that watered the Garden of Eden (Gn 2:14). In the promises made to Abraham, the northern boundary of the land of Israel was to be the upper division of the river (Gn 15:18; Dt 1:7; 11:24). These boundaries were approximately reached during the period of kings David and Solomon (2 Sm 8:3; 10:16; 1 Kgs 4:24). The Euphrates is called “the river” (Nm 22:5; Dt 11:24; Jos 24:3, 14) or “the great river” (Jos 1:4). People living east of the Euphrates referred to Israel and its surrounding territories to the west as “beyond the river” (Ezr 4:10; Neh 2:7-9). It was to this river that Jeremiah sent Seraiah with a book of prophecies relating to the destruction of Babylon. After reading them, Seraiah was told to throw the book into the Euphrates as a symbol of the way Babylon would sink to rise no more (Jer 51:63).<\/p>\nTwo NT references to the Euphrates appear in the book of Revelation (Rv 9:14; 16:12).<\/p>\nSee also<\/em> Babylon, Babylonia; Mesopotamia.<\/p>","summary_ro":"EUPHRATES RIVER Largest river in western Asia, formed by the union of two rivers in Asia Minor, the Kara-Su and the Murat-Suyu. Its source is in central Armenia. The river flows generally in a southeasterly direction for some 1,800 miles (2,896.2 kilometers) until it reaches the Persian Gulf. At Korna, about 100 miles (160.9 kilometers) from the gulf, it joins with the Tigris River. The Euphrates is shallow until it combines with the Tigris and can be navigated for about 1,200 miles (1,930.8 ...","summary_en":"EUPHRATES RIVER Largest river in western Asia, formed by the union of two rivers in Asia Minor, the Kara-Su and the Murat-Suyu. Its source is in central Armenia. The river flows generally in a southeasterly direction for some 1,800 miles (2,896.2 kilometers) until it reaches the Persian Gulf. At Korna, about 100 miles (160.9 kilometers) from the gulf, it joins with the Tigris River. The Euphrates is shallow until it combines with the Tigris and can be navigated for about 1,200 miles (1,930.8 ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59530,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:12","title_en":"Study Note: Apocalipsa 16:12","content_ro":"16:12<\/strong> The Euphrates<\/em>,<\/em> the largest river<\/em> in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up<\/em>,<\/em> it would allow kings from the east<\/em> to move their armies westward (cp. 9:13-16). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.<\/p>","content_en":"16:12<\/strong> The Euphrates<\/em>,<\/em> the largest river<\/em> in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up<\/em>,<\/em> it would allow kings from the east<\/em> to move their armies westward (cp. 9:13-16). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.<\/p>","summary_ro":"16:12 The Euphrates, the largest river in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up, it would allow kings from the east to move their armies westward (cp. 9:13-16). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.","summary_en":"16:12 The Euphrates, the largest river in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up, it would allow kings from the east to move their armies westward (cp. 9:13-16). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87156,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:12","title_en":"Study Note: Apocalipsa 16:12","content_ro":"16:12<\/strong> The Euphrates<\/em>,<\/em> the largest river<\/em> in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up<\/em>,<\/em> it would allow kings from the east<\/em> to move their armies westward (cp. 9:13-16). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.<\/p>","content_en":"16:12<\/strong> The Euphrates<\/em>,<\/em> the largest river<\/em> in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up<\/em>,<\/em> it would allow kings from the east<\/em> to move their armies westward (cp. 9:13-16). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.<\/p>","summary_ro":"16:12 The Euphrates, the largest river in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up, it would allow kings from the east to move their armies westward (cp. 9:13-16). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.","summary_en":"16:12 The Euphrates, the largest river in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up, it would allow kings from the east to move their armies westward (cp. 9:13-16). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114782,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:12","title_en":"Study Note: Apocalipsa 16:12","content_ro":"16:12<\/strong> The Euphrates<\/em>,<\/em> the largest river<\/em> in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up<\/em>,<\/em> it would allow kings from the east<\/em> to move their armies westward (cp. 9:13-16). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.<\/p>","content_en":"16:12<\/strong> The Euphrates<\/em>,<\/em> the largest river<\/em> in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up<\/em>,<\/em> it would allow kings from the east<\/em> to move their armies westward (cp. 9:13-16). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.<\/p>","summary_ro":"16:12 The Euphrates, the largest river in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up, it would allow kings from the east to move their armies westward (cp. 9:13-16). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.","summary_en":"16:12 The Euphrates, the largest river in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up, it would allow kings from the east to move their armies westward (cp. 9:13-16). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142408,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:12","title_en":"Study Note: Apocalipsa 16:12","content_ro":"16:12<\/strong> The Euphrates<\/em>,<\/em> the largest river<\/em> in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up<\/em>,<\/em> it would allow kings from the east<\/em> to move their armies westward (cp. 9:13-16). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.<\/p>","content_en":"16:12<\/strong> The Euphrates<\/em>,<\/em> the largest river<\/em> in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up<\/em>,<\/em> it would allow kings from the east<\/em> to move their armies westward (cp. 9:13-16). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.<\/p>","summary_ro":"16:12 The Euphrates, the largest river in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up, it would allow kings from the east to move their armies westward (cp. 9:13-16). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.","summary_en":"16:12 The Euphrates, the largest river in Mesopotamia, stood between Babylon and Israel and formed the eastern boundary of the Roman Empire. If it dried up, it would allow kings from the east to move their armies westward (cp. 9:13-16). From John’s perspective as an ancient Jewish writer, these armies would always be identified with Mesopotamia rather than with countries farther east such as China or India.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":1877,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Animals","title_en":"Animals","content_ro":"<h3>ANIMALS<\/h3>\nIn biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals as object lessons.<\/p>\nThe biblical approach to classification of animals is somewhat different from the system of classification used by biologists today. The present system of classification, which traces back to Carolus Linnaeus (an 18th-century Swedish botanist), is based on structure, both internal and external. The biblical basis of classification is habitat. Thus Genesis 1 speaks of aquatic organisms (v 20); aerial organisms (v 21); animals that crawl on the ground (v 24); cattle or domesticated animals (animals that live in association with humans) (v 24); and wild animals (v 24). The same system of classification is followed in Leviticus 11 and throughout Scripture.<\/p>\nBecause of the divergence between systems of classification, the various animals of the Bible will be listed here in alphabetical order—including reptiles, fish, and even invertebrates such as insects, spiders, worms, and sponges. Birds are discussed in a separate article.<\/p>\nPreview<\/p>\n• Adder<\/p>\n• Ant<\/p>\n• Antelope<\/p>\n• Ape<\/p>\n• Asp<\/p>\n• Ass<\/p>\n• Badger<\/p>\n• Bat<\/p>\n• Bear<\/p>\n• Bee<\/p>\n• Behemoth<\/p>\n• Camel<\/p>\n• Caterpillar<\/p>\n• Cattle<\/p>\n• Chameleon<\/p>\n• Coral<\/p>\n• Cricket<\/p>\n• Crocodile<\/p>\n• Deer<\/p>\n• Dog<\/p>\n• Donkey<\/p>\n• Dragon<\/p>\n• Fish<\/p>\n• Flea<\/p>\n• Fly<\/p>\n• Fox<\/p>\n• Frog<\/p>\n• Gazelle<\/p>\n• Gecko<\/p>\n• Gnat<\/p>\n• Goat<\/p>\n• Grasshopper<\/p>\n• Hare<\/p>\n• Hippopotamus<\/p>\n• Horse<\/p>\n• Hyena<\/p>\n• Jackal<\/p>\n• Leech<\/p>\n• Leopard<\/p>\n• Leviathan<\/p>\n• Lion<\/p>\n• Lizard<\/p>\n• Locust<\/p>\n• Mole<\/p>\n• Moth<\/p>\n• Mouse<\/p>\n• Mule<\/p>\n• Pig<\/p>\n• Porcupine<\/p>\n• Scorpion<\/p>\n• Sheep<\/p>\n• Snail<\/p>\n• Snake<\/p>\n• Spider<\/p>\n• Sponge<\/p>\n• Unicorn<\/p>\n• Wasp<\/p>\n• Whale<\/p>\n• Wild Ox<\/p>\n• Wolf<\/p>\n• Worm<\/p>\n\nAdder<\/p>\nOne of the 20 poisonous snakes found in Israel and surrounding countries, also referred to as cockatrice and viper. True vipers (genus Cerastes, Echis colorata,<\/em> and Vipera palestina<\/em>) also exist there, poisonous snakes with curved fangs that spring into position when the snake strikes. The horned viper (Cerastes hasselquistii)<\/em> may attack horses. It is 12 to 18 inches (30 to 46 centimeters) long and often lies in ambush in the sand with only its eyes and the hornlike protrusions on its head visible.<\/p>\nBoth Jesus and John the Baptist referred to the viper several times (Mt 3:7; 12:34; 23:33). The reference in Acts 28:3 is probably to a small viper (Vipera aspis)<\/em> that strikes rapidly and is very pugnacious. It is found in southern Europe and hisses each time it inhales and exhales. The poison of vipers attacks the respiratory system and disintegrates red blood cells.<\/p>\nSee also<\/em> Snake (below).<\/p>\nAnt<\/p>\nMentioned only twice in the Bible, both times in the book of Proverbs. For many years Solomon was charged with a biological error when he referred to the ant as providing her meat in the summer and gathering her food in the harvest (Prv 6:8). Critics of the Bible were quick to point out that, so far as was then known, ants do not store up food. They assumed that Solomon had probably kicked open an ant hill and mistaken the pupal cases (pods in which immature ants grow to maturity) for grain or had observed ants carrying bits of grain, leaves, and other matter to their nests.<\/p>\nAt least three species of grain-storing ants are now known—two occur in Israel and the other in Mediterranean countries. The particular species referred to by Solomon (Prv 6:6-8; 30:24-25) is probably the harvester ant (Messor semirufus).<\/em> Its granaries are flat chambers connected by galleries irregularly scattered over an area about six feet (1.8 meters) in diameter and about a foot (.3 meter) deep in the ground. Seeds are collected from the ground or picked from plants. The head, or radicle, which is the softest part of the kernel, is bitten off to prevent germination, and the chaff and empty capsules are discarded on kitchen middens (refuse piles) outside the nest. Individual granaries may be 5 inches (12.7 centimeters) in diameter and a half inch (1.2 centimeters) high. Some nests are known to be 40 feet (12 meters) in diameter and 6 to 7 feet (approx. 2 meters) deep with several entrances.<\/p>\nAntelope<\/p>\nSeveral antelope-like creatures are referred to in the Scriptures. One seems to be the white oryx (Oryx leucoryx),<\/em> referred to in Deuteronomy 14:5 (kjv<\/span> “wild ox”; rsv<\/span> “antelope”) and Isaiah 51:20 (kjv<\/span> “wild bull”; RSV <\/span>“antelope”). The oryx was probably the antelope, commonly used for food because its long horns made it relatively easy to catch.<\/p>\nAnother antelope mentioned in the Bible is the addax (Addax nasomaculatus),<\/em> probably the “pygarg” of Deuteronomy 14:5 (kjv<\/span>). It is a native of North Africa with grayish white hinder parts, a white patch on the forehead, and twisted and ringed horns. The word “pygarg” comes from a Greek word meaning “white rump.” The addax is about the size of a donkey. Its body is closely covered with short hair. It has a short mane on the underside of its neck that makes the head look somewhat like that of a goat. The hooves are broad and flat, and the tail resembles that of a donkey. It is common in Africa and in Arabia, where Arabs hunt it with falcons and dogs.<\/p>\nAntelopes are very graceful and run with their heads held high. Both sexes have long, permanent, hollow horns. With the oryx the horns go straight back; addax horns are twisted and ringed. Antelope are alert, wary, and keen sighted. They are usually found in herds of from two to a dozen. If injured or brought to bay, an antelope attacks with its head lowered so that the sharp horns point forward. Antelopes feed on grasses and shrubs, drinking from streams and water holes. When water is scarce, they eat melons and succulent bulbs. Both addax and oryx were ceremonially clean in Jewish law.<\/p>\nApe<\/p>\nPrimate not native to Palestine. The two references to apes in the OT (1 Kgs 10:22; 2 Chr 9:21) refer to their importation by King Solomon with other treasures on board the ships of his mercantile fleet. There is some question concerning the origin of those primates. Some believe that the mention of “ivory” in the same verses suggests they came from East Africa and that they were indeed apes, that is, tailless primates. Others, believing they came from India or Ceylon, suggest that they were actually monkeys. There the baboon (genus Papeio), a large monkey, was considered sacred to the god Thoth. Males of that genus were kept in temples, and the more docile females were often kept as house pets. Such baboons frequently had some of their teeth removed or ground down to lessen the danger of their biting. A number of mummified baboons have been found in Egypt, indicating the high regard in which they were held.<\/p>\nAsp<\/p>\nPoisonous snake. Most biblical references to the asp (Dt 32:33) seem to be to the Egyptian cobra (Naja haje),<\/em> which conceals itself in holes, walls, and rocks and has the ability to expand its neck by raising its anterior ribs so as to enlarge the front of its breast into the shape of a flat disc. Its potent poison can cause death in 30 minutes. It attains a length of about 80 inches (2 meters). The fangs are permanently erect, not movable as in the vipers (the common poisonous snakes of North America; only the coral snake in America has permanently erect fangs). Cobra poison attacks the nervous system, causing muscular paralysis. The Egyptians looked upon it as a sacred creature; they regarded it as a protector since it fed on the rodents that ate their crops. The “fiery serpents” (Nm 21:6; Dt 8:15, both rsv<\/span>) may have been cobras; “fiery” probably refers to the burning fever caused by their venom. Isaiah 14:29 and 30:6 (“flying serpent”) may refer to the hood of the cobra.<\/p>\nSee also<\/em> Snake (below).<\/p>\nAss<\/p>\nSee<\/em> Donkey (below).<\/p>\nBadger<\/p>\nSmall hoofed mammal. What the kjv<\/span> calls a “coney,” modern translations name “rock badger” (Lv 11:5; Dt 14:7; Ps 104:18; Prv 30:26). The rock badger spoken of in the Bible is probably the Syrian rock hyrax (Hyrax syriaca),<\/em> the only species of hyrax found outside Africa. This small ungulate (having hooflike toenails) lives among rocks from the Dead Sea valley to Mt Hermon. It is strictly a herbivorous (plant-eating) animal about the size of a rabbit. It resembles a guinea pig more than a rabbit, having quite inconspicuous ears and a very small tail. It has broad nails with four toes on its forelegs and three on its hind legs, the toes being connected with skin almost like a web. Pads acting as sucking discs under its feet enable it to keep its footing on slippery rocks. With its yellow and brown fur, it is sometimes called the bear rat because of its resemblance to a tailless rat. It is also equipped with black whiskers that may be seven inches (17.8 centimeters) long.<\/p>\nThese rock badgers, or hyraxes, live together in colonies of from 6 to 50 animals, often sunning themselves on rocks. They are difficult to catch. Guards are posted, and if approaching danger is sighted, the whole group will scurry for cover, warned by the sharp whistles of the guards. Thus they are commended for taking refuge in the rocks (Ps 104:18) and are called wise for making “their houses in the rocks” (Prv 30:24, 26, kjv<\/span>). The badger is not a ruminant (does not chew its cud), but the motion of its jaws may suggest that it chews its cud. That is probably why it was included with other cud-chewing animals in the Jewish food laws (Lv 11:5; Dt 14:7). It was forbidden to the Jews as food because it did not have cloven hooves. Some Arabs eat and even prize its meat.<\/p>\nBat<\/p>\nFlying mammals according to modern classification. They have hair and provide milk for their young. The Bible classifies them with other aerial creatures. Bats take shelter in caves, crevices, tree cavities, buildings, and also in exposed places on trees. In colder areas they hibernate or migrate. The normal resting position for a bat is hanging head downward. Bats “swim” through the air rather than fly because they move with their legs as well as with their wings.<\/p>\nThe bat’s thumb is free and terminates in a single hook claw used for climbing and hanging. The hind feet have five toes, all pointing the same way. The large chest accommodates the powerful muscles needed for flying. Because they orient themselves by echo location, the sense of hearing is very well developed.<\/p>\nMost bats are insect eaters, seizing insects in flight. Many insectivorous bats also eat some fruit. Other bats feed exclusively, usually in groups, on fruit and green vegetation. Fruit-eating bats generally live in the tropics where fruit is constantly ripening, although some have been found in the Holy Land. These bats tend to be larger than the insectivores, having a wingspread of up to five feet (1.5 meters).<\/p>\nA third group includes flower-eating bats that feed on pollen and nectar. These small bats with long pointed heads and long tongues are found only in tropical and semitropical regions. Three species of vampire bats, which do not occur in the Holy Land, eat blood by making a small incision and lapping it up. Carnivorous (meat-eating) bats prey on birds, lizards, and frogs. Fish-eating bats catch fish at or near the water surface.<\/p>\nEight varieties of bats are known in the Holy Land. One of them, the little brown bat (genus Myotis<\/em>), is worldwide in its distribution. It is insectivorous and probably has the widest distribution of any nonhuman terrestrial mammal. Brown bats are mostly cave dwellers. The females form maternity colonies that may number in the tens of thousands.<\/p>\nTwo species of mouse-tailed bats (genus Rhinopoma<\/em>) are found in the Holy Land. Their tails are nearly as long as the head and body combined. They are colonial, roosting in caves, rock clefts, wells, pyramids, palaces, and houses. Like the brown bat, they are insectivorous. The slit-faced or hollow-faced bats (genus Nycteris<\/em>) are also found in the Holy Land. They are insectivorous and roost in groups from 6 to 20.<\/p>\nThe bats found in the Holy Land vary in size from that of a mouse to the size of a rat; the largest species measures more than 20 inches (51 centimeters) across the wings. The bat was unclean to the Jews (Lv 11:19; Dt 14:18).<\/p>\nBear<\/p>\nLarge, heavy, big-headed mammal with short, powerful limbs, a short tail, and small eyes and ears. Bears have a “plantigrade” walk: they walk on both the sole and heel as humans do. The Palestinian bear is a Syrian version of the brown bear (Ursus arctos syriacus).<\/em> It can grow to a height of 6 feet (1.8 meters) and may weigh as much as 500 pounds (227 kilograms).<\/p>\nBears have an excellent sense of smell but less developed senses of sight and hearing. They are omnivorous (eating any kind of food); they subsist largely on vegetation, fruits, insects, and fish.<\/p>\nBears are usually peaceful and inoffensive, but if they think they must defend themselves (Lam 3:10) or their young (2 Sm 17:8; Prv 17:12; Hos 13:8), they may be formidable and dangerous adversaries. David boasted of his role as a bear killer (1 Sm 17:34-37). Since a blow from a bear’s paw can be fatal, David’s courage and strength as a young shepherd in running after a bear and wrenching one of his father’s sheep from its jaws were noteworthy.<\/p>\nSome biblical passages seem to imply that bears attacked for no apparent reason (e.g., Prv 28:15; Am 5:19). At other times they were God’s instruments of punishment, as in the story of Elisha and the two she-bears (2 Kgs 2:24). The bear and the lion, often mentioned together in the Bible (1 Sm 17:37), were the two largest and strongest beasts of prey in the Holy Land. Thus they symbolized both strength and terror (Am 5:19).<\/p>\nIn biblical times bears seem to have roamed all over Palestine. Today they are found only in the Lebanon and Anti-Lebanon Mountains, and even there they are rare.<\/p>\nBee<\/p>\nOne of two domesticated insects (Apis mellifica),<\/em> the other being the silkworm. Bees gather nectar from flowers, transferring pollen from one flower to another in the process. It is believed that they convey the location of sources of nectar to other bees through a bee “dance,” which may indicate both distance and direction. Bees are sensitive to four colors: blue-green, yellow-green, blue-violet, and ultra-violet (invisible to humans).<\/p>\nThe wild bees of the Holy Land are especially noted for their ferocity in attack. Only the female “worker” bees sting people and animals, the virulence of their venom increasing in warm weather. A number of biblical passages allude to the irritable, vindictive nature of bees and to the painful stings they inflict (Dt 1:44; Ps 118:12; Is 7:18).<\/p>\nOne reference calls attention to the fact that in semidesert regions a dead animal’s carcass, stripped to the bone by jackals or vultures and dried in the sun, can provide wild bees an excellent place to start a new colony (Jgs 14:5-9).<\/p>\nThe Egyptians considered the bee sacred. In ancient Greece candles were made from beeswax. In the Holy Land, beekeeping was probably not practiced until the Hellenistic period (second century BC<\/span>), although Ezekiel 27:17 suggests that it may have been practiced earlier. If domestic honey was not available to the Hebrews, wild honey certainly was, and travelers would be on the lookout for caches of honey in rocky clefts and other likely places. The Philistines and the Hittites practiced beekeeping in their cities.<\/p>\nThe Bible contains many references to bees and bee products. A bee swarm was a valuable asset, though the price of honey itself was low. Honey was sometimes eaten with the honeycomb (Sg 5:1). Honey also had uses other than food, e.g., in embalming.<\/p>\nThe land of Israel was described as a land flowing with milk and honey. Honey was a major source of sweetening in the ancient Near East—hence, its importance (cf. Jgs 14:8-9). Actually the Hebrew word for “honey” may include not only bee honey but also the sweet syrup extracted from such fruits as figs, dates, and grapes. Thus “a land flowing with milk and honey” (Ex 3:8, rsv<\/span>) does not necessarily stand for a land of bees but for a land rich in sweetness.<\/p>\nSee also<\/em> Food and Food Preparation; Honey.<\/p>\nBehemoth<\/p>\nSee<\/em> Hippopotamus (below).<\/p>\nCamel<\/p>\nLarge beast of burden. Unintelligent, ill-natured, and quarrelsome, the camel (Camelus dromedarius)<\/em> is nevertheless a blessing to people living in the desert and on its borders because it is especially adapted to that habitat. It has been called the ship of the desert. Having thick elastic pads of fibrous tissue on its feet, it can walk on hot desert sands. It can go without water for long periods and can subsist on vegetation growing on the saline soils. The camel’s nostrils are pinched together and can be closed at will to prevent penetration of sand during violent sandstorms.<\/p>\nCamels are used for transporting both goods and people. A person riding a camel can cover from 60 to 75 miles (96.5 to 121 kilometers) in a day. A camel can carry a load weighing 600 pounds (272 kilograms) or more. Camels were used heavily in the spice trade (Gn 37:25) and traveled regularly in camel trains between Arabia, Egypt, and Assyria. They were also ridden in time of war (Jgs 6:5). A camel can even be hitched to a plow in areas where the land is cultivated.<\/p>\nThe hair shed by camels during the early spring is preserved and used in weaving cloth and making tents. As much as 10 pounds (4.5 kilograms) of hair can be obtained from one camel. A rough cloak of camel’s hair, as worn by John the Baptist (Mt 3:4), is still worn by Bedouins today. A camel’s hair garment was also the sign of the prophetic office (Zec 13:4).<\/p>\nTwo varieties of camel occur within the one-humped species, the slow burden-bearing camel referred to in Genesis 37:25 and the fast dromedary of 1 Samuel 30:17. The dromedary can stand seven feet (2.1 meters) tall and measure as much as nine feet (2.7 meters) from the muzzle to the tip of the tail. With its three-chambered stomach, which can hold from 15 to 30 quarts (14.2 to 28.4 liters) of liquid, it can go for as long as 5 days during the summer or 25 days in winter without drinking. The camel’s hump is a reserve store of fat, making it possible for the animal to subsist on very little food during a desert journey.<\/p>\nAnother species of camel, the Bactrian camel (Camelus bactrianus),<\/em> is also resident in the Holy Land. It has two humps. It is heavier, bigger, and has longer hair than the one-humped camel and is slower than the swift dromedary. Isaiah 21:7 may refer to the Bactrian camel; both kinds of camel are referred to in Esther 8:10 (kjv<\/span>). Camels ranked in importance with sheep, cattle, and asses in OT times. A third of the 66 biblical references to the camel lists it with other animals.<\/p>\nCamels are ruminants (cud-chewing mammals) but do not have cloven hooves. Thus, they were included in the list of unclean beasts, forbidden by the Israelites as food (Lv 11:4; Dt 14:7). They are eaten by Arabs, however, who also drink their milk (cf. Gn 32:15).<\/p>\nAbraham had camels in Egypt (Gn 12:16). At first Job had 3,000 camels (Jb 1:3) and after his recovery, 6,000 (Jb 42:12). Although wide use of camels does not seem to have begun until shortly before 1000 BC<\/span> (Jgs 6:5), Sumerian texts from the Old Babylonian period list camels and indicate that they had been domesticated. Camel bones and figurines have been found at various eastern archaeological sites dating from well before 1200 BC<\/span>.<\/p>\nSee also<\/em> Travel.<\/p>\nCaterpillar<\/p>\nLarval stage of insects characterized by complete metamorphosis. Such insects pass through four stages: egg, larva or caterpillar, pupa, and adult. Bees, flies, moths, and butterflies all pass through a larval or caterpillar stage.<\/p>\nThe word “caterpillar” occurs three times in the nlt<\/span> (1 Kgs 8:37; 2 Chr 6:28; Ps 78:46). In the book of Joel that same Hebrew word is translated “locust” (1:4; 2:25, nlt<\/span>). The locust and grasshopper to which the Hebrew word refers have an incomplete type of metamorphosis with only three stages: egg, nymph, and adult. The nymph is a miniature adult in which the wings are not fully developed, though their outline may be present. There are several nymph stages known as instars. The reference is to one of the last instars, in which the wing structures are still folded together and enclosed in a sac but are nevertheless clearly recognizable. That form of the insect is about an inch (2.5 centimeters) long.<\/p>\nSee also<\/em> Locust (below).<\/p>\nCattle<\/p>\nDomestic animals of the bovine species (Bos primigenius).<\/em> The OT often emphasized the beauty of cattle. Egypt was rich in cattle, especially in the Nile River delta area (Goshen), where the Hebrews settled under Joseph.<\/p>\nSome scholars believe that milk rather than meat was the foremost consideration in the domestication of cattle and that in early civilizations meat supplies came chiefly from wild game. Cattle also supplied strong hides that supplanted wood in the manufacture of shields. Their dung was a source of fuel when wood was scarce (Ez 4:15). They were used as beasts of burden and for plowing. Development of wheeled transportation was associated more closely with cattle than with any other animal.<\/p>\nThe biblical term “cattle” often refers to all domesticated animals or livestock (Gn 1:24; 2:20; 7:23; 47:6, 16-17; Ex 9:3-7; Nm 3:41, 45). Occasionally, the term was used to refer to all large domestic animals (Nm 31:9; 32:26), although sometimes the word as used in the kjv<\/span> refers only to sheep and goats (Gn 30:32, 39, 43; 31:8, 10; Is 7:25; 43:23).<\/p>\nProbably several kinds of cattle were domesticated in the Holy Land. Small, short-legged, black or brown shorthorn cattle were found in the southern part of Judah; that type submitted easily to the yoke and was prominent in agricultural operations. Along the coast a larger variety was found, and the wild districts east of the Jordan River were populated with a breed of huge black cattle.<\/p>\nCattle breeding was widely practiced by the patriarchs (cf. Gn 32:15; Jb 21:10). Strict laws in Mesopotamia, as well as in Israel, penalized the owner of a bull that gored a man or other cattle (Ex 21:28-36). Bulls were sometimes employed figuratively as pictures of strength or violence (Dt 33:17; Pss 22:12; 68:30; Is 10:13). For breeding purposes one bull is normally adequate for about 30 cows, but many more were kept since bulls were widely used in Israel for sacrifices. They might be used as a general sacrifice (Lv 22:23; Nm 23:1) or for special sacrifices (Jgs 6:25; 1 Sm 1:24). Particular sacrifices were offered at the consecration of priests (Ex 29:1), consecration of an altar (Nm 7), purification of the Levites (Nm 8), sin offerings (Lv 16), day of the new moon (Nm 28:11-14), Passover (Nm 28:19), Feast of Weeks (Nm 28:27), Feast of Trumpets (Nm 29:1-2), Day of Atonement (Nm 29:7-9), and the Feast of Tabernacles (Nm 29:12-38). The Feast of Tabernacles required the largest number of bulls for burnt offerings of all the annual feasts, with a total of 71 being slaughtered during the course of eight days.<\/p>\nCalves were sometimes referred to as “sons of the herd” in the original Hebrew (Gn 18:8; 1 Sm 6:7; 14:32). The calf, a symbol of peacefulness (Is 11:6), was also used figuratively to refer to the weak (Ps 68:30). A calf’s head decorated the back of Solomon’s throne (1 Kgs 10:19). Calves were sometimes fattened in stalls to keep them from running off weight in the field (Am 6:4; Mal 4:2; Lk 15:23) or were kept around the house; the witch of Endor kept a calf in her house that she killed and served to Saul and his men (1 Sm 28:24-25). Calves supplied veal (Gn 18:7), considered a delicacy by the wealthy; Amos referred to stall-fattened calves in a denunciation of luxurious and careless living (Am 6:4). Calves also supplied meat for all Saul’s armies at the great slaughter of the Philistines (1 Sm 14:32). The “fatted calf” served roasted or boiled was gourmet fare, suitable for the finest banquet (Gn 18:7; Mt 22:4; Lk 15:23).<\/p>\nCattle were subject to the law of firstlings (Ex 13:12). They were a mark of wealth (Gn 13:2) and were considered proper booty of war (Jos 8:2). Aaron, the first high priest, made a golden calf as a rival to the ark of the covenant (Ex 32; Dt 9:16, 21). Even though he represented the calf as an image of the invisible God, it was especially offensive because the calf was a fertility symbol related to Egyptian and Canaanite practices. Two calves were later made by Jeroboam I of Israel (930–909 BC<\/span>) for his shrines at Bethel and Dan (1 Kgs 12:28-33). Hosea’s prophetic denunciations of calf worship were directed at those shrines (Hos 8:5-6; 13:2).<\/p>\nAn ox is an adult castrated bull. A steer is a young ox. Oxen were used to do work (Nm 7:3; Dt 22:10; 25:4), though for moving heavy objects, cows were typically favored over bulls because of their more docile nature. Oxen were also used as pack animals (1 Chr 12:40, although they did not have the endurance of the ass, camel, or mule. They usually fed on grass (Nm 22:4; Ps 106:20), but they also ate straw (Is 11:7) and salted fodder (Is 30:24) and could be kept in a stable (Lk 13:15). Oxen could not be offered as sacrifices because they had been castrated (Lv 22:24). They could be used for food but were rarely eaten. Possession of an ox and an ass was regarded as the bare minimum for existence in the ancient Palestinian agriculture economy (Jb 24:3; cf. Ex 20:17).<\/p>\nSee also<\/em> Agriculture; Food and Food Preparation; Offerings and Sacrifices.<\/p>\nChameleon<\/p>\nLizard characterized by its ability to change color according to its surroundings (Chameleon vulgaris).<\/em> To the Israelites the chameleon was ritually unclean (Lv 11:30). The Hebrew word for chameleon is derived from a word meaning “to pant.” A lizard’s lungs are very large, and in ancient times lizards were believed to live on air. A chameleon’s eyes move independently of each other; so at times one eye may be turned upward and the other downward. Chameleons live in trees and bushes, clinging to branches with their long tails.<\/p>\nSee also<\/em> Lizard (below).<\/p>\nCoral<\/p>\nCalcareous (lime-containing) skeletons of relatively simple marine organisms (Corallium rubrum).<\/em> Red coral from the Mediterranean and Red Seas is widely used for jewelry and for medicinal purposes. While the animal is alive, the coral is green in color and shrublike in appearance, looking rather like an underwater plant since the coral animals are immobil. When the coral is removed from the water, it becomes hard and red in color.<\/p>\nIn ancient times coral was sometimes used as money, along with precious stones, pearls, and gold. Some believe the biblical reference in Lamentations 4:7 (rsv<\/span>) is to pearls rather than to coral, but it is probable that the references in Job 28:18 and Ezekiel 27:16 are to the red coral (see nlt<\/span>).<\/p>\nCricket<\/p>\nInsect of the order Orthptera related to grasshoppers and locusts. According to Leviticus 11:22, the cricket was edible. The reference may be to one of the growth stages of the locust.<\/p>\nThe kjv<\/span> translates the Hebrew word as “beetle.” Beetles are insects with chewing mouth parts and two pairs of wings, the fore pair being hard and sheathlike and the hind pair being membranous and folded under the fore pair. Some beetles are carnivorous, others are chiefly herbivorous. Some are aquatic, some produce a secretion that blisters the skin, some damage fabrics, some damage crops, and some feed on other insects that are harmful to humans. In ancient Egypt the beetle, or sacred scarab, was a symbol of the sun god Ra. Scarab seals and amulets were extremely popular in Egypt.<\/p>\nCrocodile<\/p>\nLargest of all existing reptiles (Crocodilus vulgaris),<\/em> attaining a length of well over 20 feet (6 meters). Crocodiles are characterized by large lizardlike bodies supported by short legs. The head terminates in a flattened snout armed with strong conical teeth, each of which is implanted in a distinct socket. New teeth growing from beneath continually replace those in use. The toes are webbed. The back and tail are protected by quadrangular horny shields of varying sizes arranged in regular rows and in contact with one another at the edges. The eyes are covered with movable lids that can be closed when the animal enters the water.<\/p>\nThe crocodile spends most of its time in the water where it feeds mainly on fish but also on aquatic birds and even small animals that come down to the water’s edge to drink. It is surprisingly fast and agile on dry land, even though its legs are so short that its belly and tail drag across the earth leaving a distinct path.<\/p>\nUntil the beginning of the 20th century, the crocodile was found in the marshes and small coastal rivers of western Palestine. A first-century Roman writer, Pliny, referred to a place in the Holy Land called Crocodeilopolis (“crocodile city”) to the south of Mt Carmel, and visitors to the Holy Land as late as the 19th century reported seeing crocodiles in that general region.<\/p>\nThe description of “Leviathan” in Job 41 seems to be based on the crocodile (thus the translation of the nlt<\/span>). The “dragon” of Ezekiel 29:3, used figuratively of the Egyptian pharaoh, may be a reference to the crocodile.<\/p>\nDeer<\/p>\nLarge ruminant (cud-chewing) animals. Only the males have antlers (branching horns). Deer antlers grow annually and are solid, in contrast to those of the antelope and the gazelle. Fully developed antlers are devoid of any covering of skin or horn and, for all practical purposes, may be regarded as a mass of dead bone carried for a certain time by the living animal.<\/p>\nThe end of the deer’s muzzle is naked in all species. The stomach is divided into a series of compartments, some of which are used to store partly chewed food. The food is later regurgitated, rechewed, and finally swallowed into a section of the stomach where true digestion takes place.<\/p>\nThree species of deer were known in Palestine: the red deer (Cervus elaphus),<\/em> the Persian fallow deer (Dama mesopotamica),<\/em> and the roe deer (Capreolus capreolus).<\/em> All are now extinct there. The last deer were hunted in the Holy Land in 1914. The red deer referred to in the Bible as “hart” (male), “stag” (male), or “hind” (female) stood about four feet (1.2 meters) high at the shoulder. It was gregarious (living in herds or flocks), each group remaining in a definite territory. Red deer grazed and browsed during the morning and late afternoon (Lam 1:6). The sexes remained in separate herds. The red deer was known for its leaping (Is 35:6) and sure-footedness in the mountains (Ps 18:33; Sg 2:8-9, 17; 8:14; Hb 3:19).<\/p>\nThe antlers of the Persian fallow deer (1 Kgs 4:23) were large, flattened, and palmated (shaped like an open palm with fingers extended), and its coat was a yellowbrown. It traveled in small groups, feeding mainly on grass in the morning and evening.<\/p>\nThe roe deer (Dt 14:5; 1 Kgs 4:23) was a small, graceful animal, dark reddish brown in summer and yellowish gray in winter. Its antlers were about a foot (30.5 centimeters) long and had three points. The roe deer preferred sparsely wooded valleys and the lower slopes of mountains, grazing in open grasslands. It usually associated in family groups made up of the doe and her offspring. They were shy, yet very curious. The roe deer barked like a dog when disturbed, and they were excellent swimmers.<\/p>\nThere is some question as to whether the roe deer is actually referred to in such passages as 1 Kings 4:23; references may be to the fallow deer, although that animal does not seem to have lived in the southern part of Palestine around the Sinai Desert because of its need for ample amounts of food and water. Fallow deer were found in northern Palestine.<\/p>\nThe hart (the male red deer) was listed among the clean beasts that Jewish law permitted as food (Dt 12:15, 22; 14:5), but deer were not listed among the animals appropriate for sacrifice. The hind (female red deer) normally gave birth to one calf at a time, though twins were born with some degree of regularity (Jb 39:1; Ps 29:9, kjv<\/span>; Jer 14:5). The gestation period was about 40 weeks. When it was about to give birth, the hind looked for a secure hiding place, preferably in the dense undergrowth of the forest where it could find natural protection for the tiny calf. During the first few days after birth, the mother never went far from her young. The fawn was able to stand on its own legs a few hours after birth. The solicitous care by the hind for her calf during the first days of its life is hinted at in a touching way in Jeremiah 14:4-5, where only a severe drought is said to drive the hind from her calf. Job 39:1-4 describes the calving of the hinds. The hind illustrated grace and charm (Gn 49:21; Prv 5:19), and its dark, gentle eyes and graceful limbs were used to describe the beauty of a woman (Prv 5:18-19).<\/p>\nDog<\/p>\nProbably the earliest domesticated animal (Canis familiaris),<\/em> used very early in hunting. The modern dog is believed to have come from the Indian wolf (Canis lupus pallipes).<\/em> The dogs of biblical times probably looked like a modern German shepherd, with short pointed ears, a pointed nose, and a long tail.<\/p>\nThe dog was generally looked down upon in biblical times (Prv 26:11; 2 Pt 2:22). The biblical writers did not share modern sentiments about dogs being man’s best friends. The dog was pictured as a scavenger, haunting streets and dumps (Ex 22:31; 1 Kgs 22:38; Mt 15:26; Lk 16:21). Human corpses could become the spoil of dogs (2 Kgs 9:35-36). In general, dogs served the same function as vultures and other birds of prey. Most of the 41 references in the Scriptures to dogs show strong disfavor. Dogs were considered cowardly, filthy creatures.<\/p>\nDogs used in hunting occur in paintings in Egyptian tombs, and there is a reference to dogs herding sheep in Job 30:1. One good quality of dogs highly esteemed by the Israelites was watchfulness (Is 56:10). In general, however, in biblical times “dog” was a term of contempt (1 Sm 17:43; 2 Sm 16:9) and was used of overly submissive persons (2 Sm 9:8; 2 Kgs 8:13) and of evil persons (Is 56:10-11; Mt 7:6; Phil 3:2; Rv 22:15).<\/p>\nDogs, like pigs, were voracious and omnivorous (eating any kind of food). In response to a Gentile woman’s request that he heal her daughter, Jesus used the metaphor of throwing household food scraps to dogs (Mt 15:22-28; Mk 7:25-30). At the time of Jesus, the word “dog” was a standard Jewish term of contempt for Gentiles who, like dogs, were considered unclean, although the diminutive form of the word, used by Jesus, softened this considerably. Seeing her faith, Jesus granted the woman’s request, giving a non-Jew some of “the children’s bread.”<\/p>\nDonkey<\/p>\nBeast of burden. The donkey of the Holy Land (Equus asinus)<\/em> was quite different from the European donkey of today, which is usually a small, stubborn animal. In biblical times the donkey was a beautiful, stately, friendly animal. Its color was usually reddish brown. Three wild races have been described, all from Africa. The race from northwest Africa is extinct; the one from northeast Africa, if not extinct, is close to extinction; the Somalian race, which survives, did not play an important part in domestication. The northeast African race, the Nubian donkey, was evidently domesticated in the Nile River region in early historic times. The donkey was used as a mount from the time of domestication on. It is first mentioned in the Bible among the animals that Abraham acquired in Egypt (Gn 12:16). The donkey was primarily a beast of burden, driven but not bridled. From the time of the Middle Kingdom on (c. 2040 BC<\/span>), it was used for riding in Egypt, but only the Jews and Nubians rode donkeys regularly. The donkey was also used for threshing grain and for pulling the plow. In Arab countries today peasants plow with a donkey and a cow or camel hitched together. In Israel the law forbade plowing with a donkey and an ox hitched together (Dt 22:10). Until the time of Solomon (960 BC<\/span>), horses were not used in Palestine. From that time on, the horse was ridden by warriors; the donkey was used by those who were traveling peaceably.<\/p>\nThe donkey was held in high regard by the Jews and was considered an economic asset. An individual had to have a donkey for minimum existence (Jb 24:3), and wealth was frequently counted by the number of donkeys one possessed (Gn 12:16; 24:35). The donkey was considered an acceptable gift (Gn 32:13-15). It was allowed to rest on the Sabbath (Dt 5:14). Women in biblical times often used the donkey as a riding animal (Jos 15:18; 1 Sm 25:23; 2 Kgs 4:24); often a special driver would help a woman guide the animal, running along at its side. If a married couple possessed only one donkey, the husband usually walked alongside while the wife rode (Ex 4:20).<\/p>\nThe people of Israel returning from Babylon had ten times as many donkeys as horses and camels (Ezr 2:66-67; Neh 7:68-69). Job’s wealth was indicated by the fact that he had 500 she-donkeys before catastrophe hit him (Jb 1:3); after his recovery he had 1,000 donkeys (Jb 42:12). Joseph’s brothers used donkeys to transport the grain they purchased in Egypt (Gn 42:26; 43:24). Abigail transported food on donkeys to David and his troops during their conflict with Saul (1 Sm 25:18). David assigned one of the 12 managers of his royal estates to look after his donkeys exclusively (1 Chr 27:30).<\/p>\nThe onager, or Syrian wild donkey (Equus hemionus hemihippus)<\/em>, is an intermediate between the true horse and the true donkey. Its ears are longer than those of a horse but shorter than those of a donkey. The front hooves are narrow; there are chestnuts (callouslike spots on the inside of the knees) on the front legs only, and the tail is short haired for a long distance from its root so that it appears to be tufted.<\/p>\nThe Sumerians (ancient Mesopotamians) were able to domesticate the onager, which was eventually replaced by the horse. It was used to draw chariots in Ur; a number of onagers were buried with their vehicles in a royal grave that dates from about 2500 BC<\/span>. Later the wild onager was a favorite hunter’s prize for Babylonian and Assyrian kings.<\/p>\nThe onager was very common in the steppe lands near Israel, where it was described as a freedom-loving desert animal (Jb 24:5; 39:5-8; Ps 104:11; Is 32:14; Jer 2:24; Hos 8:9). Ishmael was described as “free and untamed as a wild donkey” (Gn 16:12, nlt<\/span>)—that is, one who could not adjust to domestic life. Drought seems to have been responsible for the population decline of the onager in biblical times (Jer 14:6). The modern onager (Equus hemionus onager)<\/em> is slightly larger than the Syrian wild donkey that is extinct.<\/p>\nSee also<\/em> Travel.<\/p>\nDragon<\/p>\nAny one of a number of monstrous land and sea creatures. In biblical usage, “dragon” does not refer to the huge, fire-breathing, winged reptile of European folklore. The translators of the kjv<\/span> used the term to translate two Hebrew words that are usually rendered more precisely in modern translations. One word referred to desert animals; most scholars agree with the niv<\/span> that “jackals” is its proper meaning (Ps 44:19; Is 13:22; Jer 9:11; Mal 1:3). See<\/em> Jackal (below).<\/p>\nThe other Hebrew word translated “dragon” is harder to define. It was frequently used in reference to serpents (so translated in the rsv<\/span>: Ex 7:9-12; Dt 32:33; Ps 91:13). In other rsv<\/span> passages it is translated “sea monster” (Gn 1:21; Jb 7:12; Ps 148:7). The exact identity of such sea monsters is not known. Several rsv<\/span> passages retain the English “dragon.” In two of them (Ps 74:13; Is 27:1), the context indicates that sea monsters are meant. In three others (Is 51:9; Ez 29:3; 32:2) “dragon” seems to refer to the crocodile, a figurative reference to the Egyptian pharaoh at the time of the exodus. Jeremiah 51:34 (translated “monster” in the rsv<\/span>) may also refer to a voracious creature such as a crocodile. See<\/em> Crocodile (above).<\/p>\nBabylonian myths described monsters and dragons in primordial conflict with the god Marduk; they represented the principle of evil. In its figurative usages in Scripture, “dragon” has a similar significance, especially in the prophetic books. In the book of Revelation it is a symbol of Satan, the archenemy of God and his people (Rv 12:3-17; 13:2, 4, 11; 16:13; 20:2).<\/p>\nFish<\/p>\nAquatic animals frequently mentioned in the Bible without names or descriptions that enable us to identify the particular species. Since time immemorial, fish have constituted one of the staple foods of humanity, and they still serve as the chief source of protein in many parts of the world. The trade in fish was highly developed in biblical times. For example, one of the gates in Jerusalem was called the Fish Gate (Neh 3:3; Zep 1:10). The law in Leviticus 11:9-12 permitted the Jews to eat fish, but only those having both fins and scales. Scaleless fish such as catfish were forbidden, even though they had fins.<\/p>\nEgyptian paintings depict various methods of fishing, and the Philistines fished in the Mediterranean Sea. Since the people of Israel were not a seafaring nation, it is safe to assume that most of their fish came from freshwater lakes and rivers, especially the Sea of Galilee. Some 36 species of fish have been identified in that lake, including varieties of perch, carp, barbel, “sardine,” and catfish.<\/p>\nThe method of fishing characteristic of NT times was the dragnet. After a boat had put out into the deep (Lk 5:4), a large net would be thrown out from it and then dragged toward shore by the rowers in the boat, possibly with the help of a crew in another boat. The catch was sorted out on shore (Mt 13:47-48). Fishing was usually carried out at night when the coolness of the water brought fish closer to the surface and when they could not see the approaching nets.<\/p>\nThe Jews also fished by hook and line (Mt 17:27), a few by spear (Jb 41:7), and some by the throw net (Ez 47:10). Habakkuk refers to hook-and-line fishing, netting, and seining (1:15).<\/p>\nVery early in the history of the Christian church the fish became a symbol for Christ and the faith. It was scratched on the walls of Roman catacombs and may be seen today decorating walls, altars, pews, and vestments. The symbol came into use because the Greek word for “fish” (<\/em>ichthus<\/span>)<\/em> is composed of the first letter of each word in the Greek phrase “Jesus Christ, Son of God, Savior.” See<\/em> Whale (below).<\/p>\nFlea<\/p>\nTiny, irritating insect (1 Sm 24:14; 26:20, nlt<\/span>). Many species of fleas occur in Palestine, the most common being Pulex irritans.<\/em> About a thousand species are known around the world. Fleas are wingless parasites that have sharp jaws and suck out blood from the bodies of humans and animals. The body is wedge shaped, enabling the flea to burrow into folds of skin and hide there. The eggs, laid by the female in dust heaps in the corners of rooms, hatch into small, white larvae that pupate (a nonfeeding stage) in a cocoon. Soon adult fleas appear that immediately attach themselves to the body of a host. The female requires blood for the development of her eggs.<\/p>\nA flea bite is painful and causes some swelling and itching. Fleas are attracted by warmth. With favorable moisture and temperature, adult fleas can live a year or longer without food, but they are voracious feeders. The most dangerous fleas are those of the rat that transmit the organism responsible for bubonic plague. There were 41 recorded epidemics of bubonic plague before the Christian era.<\/p>\nFly<\/p>\nInsects of the order Diptera, which have one pair of wings. Many winged insects of other orders, however, are also called flies, such as the dragonfly or butterfly.<\/p>\nAs in almost all parts of the world, flies are abundant in Palestine. One of the most numerous is the common housefly (Musca domestica),<\/em> found chiefly around dung heaps and garbage. The female lays her eggs, out of which emerge white maggots that feed on refuse. After a few days the maggot develops into a cocoon out of which emerges the adult housefly. In the summer the whole cycle lasts about 12 days, so that a fly can breed about 20 generations a year.<\/p>\nAnother fly common to Palestine is the botfly (family Oestridae). It causes much discomfort among livestock by irritating them and spreading diseases. Tabanid flies (family Tabanidae), including the horsefly (genus Tabanus<\/em>) and related species, are also found in Palestine. Both the botfly and horsefly are known as gadflies because of the persistent distress they inflict. Babylonian King Nebuchadnezzar is spoken of as a gadfly in view of his invasion of Egypt (Jer 46:20).<\/p>\nThe fourth plague in Egypt just before the exodus featured “swarms of flies” (Ex 8:21-31, nlt<\/span>; cf. Pss 78:45; 105:31). Those swarms may have been made up of any or all the flies mentioned above. The maggots mentioned in Job 25:6 and Isaiah 14:11 and the worms in Exodus 16:24 and Job 7:5 and 17:14 were probably fly larvae.<\/p>\nA proverb quoted in Ecclesiastes 10:1 probably refers to the housefly, which would be attracted to an open, perfumed ointment bottle. Once inside it would drown and eventually decay, causing the ointment to spoil and stink. The fly is also referred to in Isaiah 7:18 where it symbolizes Egypt. Isaiah may have had in mind a horsefly (Tabanus arenivagus)<\/em> that attacks both humans and animals.<\/p>\nPhilistine inhabitants of the city of Ekron worshiped a god named Baal-zebul, meaning “Lord of the high places.” The Hebrews mockingly spoke of Baal-zebub, meaning “Lord of the flies” (2 Kgs 1:2). The NT form is Beelzebub (e.g., Mt 10:25; 12:24, 27).<\/p>\nFox<\/p>\nSmall, doglike carnivore with a bushy tail that is about half its body length. The red fox of the Holy Land (Vulpes palaetinae)<\/em> is similar to the North American red fox; it is smaller than a wolf and is normally a nocturnal solitary animal. The omnivorous fox eats almost any kind of food—fruits, plants, mice, beetles, and birds—but seldom touches carrion. It loves the sweet juice of grapes, but it also burrows underground tunnels that can destroy the vines (Sg 2:15). The fox is intelligent and known for its slyness (Lk 13:32). It has considerable endurance and can run at speeds up to 30 miles (48 kilometers) per hour. The Jews rebuilding Jerusalem’s wall were taunted by the wisecrack that even a fox jumping on their wall would knock it over (Neh 4:3).<\/p>\nThe Egyptian fox (Vulpes niloticus)<\/em> is found in the central and southern parts of the Holy Land. It is somewhat smaller than the common red fox. Its back is rust colored and its belly light. The Syrian fox (Vulpes flavescens)<\/em> that lives in the northern part of the Holy Land is shiny gold in color.<\/p>\nSome OT references such as Psalm 63:10 and Lamentations 5:18 are translated “fox” in the kjv<\/span> but probably refer to jackals. Jackals, not foxes, hunt in packs and tend to act as scavengers.<\/p>\nFrog<\/p>\nAmphibian (genus Rana<\/em>), living part of its life in the water and part on land.<\/p>\nFrogs and toads are covered with soft, hairless skin and lack a tail in the adult stage. The hind legs are much longer and more powerfully developed than the forelegs so that the animals are able to jump large distances. It has been suggested that the frog referred to in Scripture is an edible one, Rana ridibunda,<\/em> one of the aquatic frogs found in Egypt and in the stagnant waters of the Holy Land.<\/p>\nThe female frog lays her eggs in the water; after about a week the eggs hatch into tadpoles. Gradually through metamorphosis the tail is lost and limbs are acquired. Frogs must maintain a moist skin since they take oxygen through the skin as well as through their lungs; thus they must always remain close to water. They feed on insects and worms.<\/p>\nFrogs are found throughout the Palestinian lowlands, where their croaking is heard in the spring and on summer evenings. The Israelites seem to have associated frogs primarily with sliminess and foulness. They fell into the category of creeping or swarming creatures, which in general were ritually unclean (Lv 11:29-31). Since the frog was not specifically listed, however, rabbis did not consider it one of the animals that defiled human beings through contact.<\/p>\nIn Revelation 16:13 certain foul spirits are said to look like frogs. The ancient Egyptians made the frog a symbol of life and birth and an image of Heqet, the patron goddess of birth. She is depicted with a frog’s head giving life to the newborn. Thus that deity was discredited when the power of God afflicted Egypt in the second of the ten plagues on the Egyptians with the very animal that was her symbol (Ex 8:1-14; Pss 78:45; 105:30). The frog in question may have been the spotted frog of Egypt (Rana punctata,<\/em> or Rana ridibunda).<\/em><\/p>\nSee also<\/em> Plagues upon Egypt.<\/p>\nGazelle<\/p>\nSmall, dainty, graceful antelope with hollow recurved horns on both sexes. Two varieties exist in the Holy Land, the dorcas gazelle (Gazella dorcas),<\/em> which is pale fawn in color and up to 22 inches (56 centimeters) tall, and the Arabian gazelle (Gazella arabica),<\/em> which is a dark smoky color and up to 25 inches (63.5 centimeters) tall.<\/p>\nGazelles are still quite common throughout the desert and steppe areas of the Holy Land, especially in the Negev Desert. Herds usually consist of from 5 to 10 animals, but some varieties assemble in large migratory herds in the fall to relocate to lower elevations and new feeding grounds. Gazelles are herbivorous (plant eating). They are very shy and post guards to warn the herd of approaching danger.<\/p>\nIn biblical times the gazelle was probably the game animal most hunted by the Jews (Prv 6:5; Is 13:14). Pharaoh Tutankhamen hunted gazelles and ostriches. The gazelle is said to have graced Solomon’s table (1 Kgs 4:23). Gazelles were not easy to catch because of their great speed (2 Sm 2:18; 1 Chr 12:8; Prv 6:5); they surpass the deer in swiftness. They were trapped in various ways—encircled with nets, driven into enclosures with pitfalls, or forced into narrow valleys and shot with arrows. The Bedouin hunt gazelle with falcons and dogs; the falcon annoys the gazelle, striking it on the head and injuring it so that the dogs can overtake it.<\/p>\nThe gazelle is referred to in Song of Songs 2:9, 17; 4:5; 7:3; 8:14, where it is an image of feminine beauty.<\/p>\nGecko<\/p>\nReptile of the family Gekkonidae, referred to in Leviticus 11:30. In Jewish food law it was a ritually unclean lizard. There are seven species of geckos in the Holy Land (including Hemidactylus turcicus<\/em> and Ptyodactylus hasselquistii,<\/em> all insectivorous—insect eating). The gecko makes a low mourning sound by vibrating its tongue rapidly against the roof of its mouth. In legend the gecko was said to cause leprosy by crawling across a person’s body.<\/p>\nAnother name for the gecko is the wall lizard, so named because it can walk upside down on ceilings with the aid of the suction discs on its toes—but it often plops down into the middle of the home. Since it was considered unclean, such an intrusion would have been a disgusting nuisance to Jewish households (Lv 11:31-38).<\/p>\nSee also<\/em> Lizard (below).<\/p>\nGnat<\/p>\nAny very small fly, in common and biblical usage. According to the nlt<\/span>, the third plague in Egypt before the exodus consisted of gnats (Ex 8:16-18; Ps 105:31). The kjv<\/span> translates the Hebrew word there as “lice,” but the breeding pattern described in Exodus 8—insects rising from the dust—seems to fit gnats better than lice. Since “gnat” is a general term, the small flies of that plague may have included several small species such as mosquitos, harvester gnats, midges, or sand flies.<\/p>\nThe sand fly inflicts a far more painful bite than the mosquito. Further, it does not betray itself by a buzzing noise in flight and is so small that it penetrates most mosquito netting.<\/p>\nGnats were drawn to wine while it was fermenting. The Pharisees in particular would strain their wine to avoid consuming unclean insects (Mt 23:24).<\/p>\nGoat<\/p>\nCloven-hooved mammals (genus Capra<\/em>) with large eyes and big, floppy ears that constantly twitch. Both males and females have backward arching horns. The Palestinian goat is a ruminant (cud-chewing animal) of lighter build than the sheep.<\/p>\nThe goat was probably the earliest ruminant to be domesticated. Its wild ancestor seems to have been the Gezoar goat (Capra aegagrus).<\/em> Wild goats are believed to have been domesticated very early in Palestine. The goat of Bible times was probably the Syrian or Mamber variety (Capra hircus mambrica).<\/em> Domesticated goats may have as many as four kids in a litter, whereas wild goats bear only one or two.<\/p>\nThe Palestinian goat was commonly black. Speckled and spotted goats were a rarity, and for that reason Jacob’s request for those goats in Genesis 30:32 appeared very modest. There may also have been red goats (cf. 1 Sm 16:12; 19:13, where goat’s hair was used to imitate David’s hair, which was “ruddy” or auburn).<\/p>\nAlmost every part of the goat was used by the Israelites. The whole goat was used for sacrifice. Its flesh served as meat (Lv 7:23; Dt 14:4), and it was the principal source of milk (Prv 27:27). Goats were sheared in the late spring, and the goat hair was used for weaving tent cloth and for various domestic purposes (Ex 36:14; 1 Sm 19:13, 16). The tabernacle at Mt Sinai was made of goat’s hair blankets (Ex 26:7).<\/p>\nAdult male goats were generally not eaten because of their strong flavor and toughness and also because they were necessary to insure the flock’s increase. Young kids, however, were usually the chief meat for a feast and were offered to visitors as a symbol of hospitality. Goat milk is richer than the milk of cows and sheep and evidently had broader uses. A good goat gives three quarts of milk a day, from which a rich butter and buttermilk can be made. The average Hebrew family could have lived almost entirely on a single goat’s production.<\/p>\nGoatskin was tanned as leather, and the whole hide was turned into a skin bottle by sewing shut leg and neck apertures (Gn 21:14; Jos 9:4). Goatskin had many uses, including the construction of Hebrew musical instruments. The nebal, a large harp, was made with goatskin for its base sound. Drums had goatskin coverings.<\/p>\nGoats were herded with sheep in biblical times, but each group remained separate following its own bell-laden leader. Jesus was evidently referring to their common herding in his description of the Last Judgment (Mt 25:31-46).<\/p>\nBecause of their wool, sheep are valued more than goats. However, where pasture and water are scarce and thorny shrubs dominate over grass, sheep are difficult to keep and goats become important. They can live under conditions that suit neither cows nor sheep, producing large quantities of milk. The goat does not supply fat as the sheep does, and since its hair is coarse its wool is rather scarce. Goat-hair cloth called cilicium was used to make tents.<\/p>\nGoats have voracious appetites. They also were responsible for much damage done to the land of Palestine, breaking down terraces, destroying forests, and bringing about soil erosion by eating off all cover.<\/p>\nThe goat was recognized as a form of wealth, subject to the law of firstlings (Nm 18:17). It had to be eight days old before it could be offered as a sacrifice. A year-old male goat was one of the animals offered at the Passover (28:22), and two goats were offered on the Day of Atonement (Lv 16:7-10). The goat was also used for other specific sacrifices.<\/p>\nThe ibex, a type of wild goat (Capra ibex nubiana),<\/em> still lives in small numbers on the cliffs close to the Dead Sea. That it was known in ancient times is evident from rock carvings. It is distinguished from the true wild goat by having a more compact rump and horns that are slender and curved back. Its slender legs and sharp cloven hooves enable it to cling to narrow rock ledges, to jump between them, and to climb steep cliffs.<\/p>\nUsually the ibex is found in rugged mountain country among rocky crags and meadows just below the snow line (Ps 104:18). In Job 39:1 they are referred to as “mountain goats.” They frequently gather in herds of 5 to 20. They graze and browse, being active in the afternoon and sometimes feeding through the night. The large horn of the ibex was at one period made into the shofar that was blown in the second Jerusalem temple to announce the new year and the jubilee year.<\/p>\nThe goat was often used in a figurative and symbolic sense by the writers of the Bible: in Song of Songs 4:1 and 6:5 for the bride’s black hair; in Matthew 25:31-46 for the wicked; and in Ezekiel 34:17 and Daniel 8:5-8 for various human leaders.<\/p>\nGrasshopper<\/p>\nLarge insects of the Orthoptera order. They have chewing or biting mouth parts and two pairs of wings, the front pair of which is narrow and somewhat thickened and the hind pair membranous and used for flying. When not in use the flight wings are folded beneath the protective front wings like a fan against the body. By rubbing their wings together, male grasshoppers produce sounds that both males and females can detect. Grasshoppers pass through a partial metamorphosis; the egg hatches into a juvenile nymph that looks like an adult except for its smaller size and undeveloped wings. After several months the nymph becomes a winged adult.<\/p>\nThe terms “grasshopper” and “locust” are often used interchangeably. Actually the locust is a kind of grasshopper. Also confusing is the fact that other insects such as cicadas are sometimes called locusts. The difference between grasshoppers and locusts depends more on behavior than appearance. Grasshoppers are individual insects that lead solitary lives and do not migrate. The same insects when migrating in a swarm are called migratory grasshoppers or locusts. Elimination of their food supply by drought, flood, or fire may lead to migration. Climatic factors such as a warm dry winter also stimulate migrations.<\/p>\nGrasshoppers and locusts have been a staple food in the Middle East and also among the Indians of the American Southwest. To the Israelites the grasshopper was considered ritually clean and could be eaten (Lv 11:22).<\/p>\nSee also<\/em> Locust (below).<\/p>\nHare<\/p>\nAnimal of the genus and species Lepus europaeus judaeus, Lepus capensis,<\/em> and Lepus arabicus.<\/em> It is found in open country, often near or on cultivated lands, and in woods, usually deciduous rather than evergreen. It is an herbivorous rodent and is different from the rabbit, which is not found in Palestine. Although it is not a true ruminant according to modern classification (because it does not have a four-chambered stomach), the hare does rechew its food. It has a process of partial regurgitation of material too hard for the cells in the stomach to absorb initially; thus, the hare actually chews food previously swallowed.<\/p>\nNear Eastern hares have very long ears and large hind feet; their feet are well furred. They are similar to American jackrabbits, which are true hares. Hares do not dig or occupy burrows the way rabbits do. Hares are mainly nocturnal and spend their inactive hours hiding in vegetation. They eat grasses and herbaceous matter as well as twigs and young bark of woody plants. Hares breed with great rapidity—the young attaining sexual maturity at six months after birth.<\/p>\nThe hare was ceremonially unclean (Lv 11:6; Dt 14:7), evidently because although it appeared to chew its cud, it did not have cloven hooves. Consumption of hares has also been forbidden among the Arabs, Chinese, and Lapps, but the hare was widely hunted by other people in ancient and modern times. Its great speed, prolific breeding, timidity, and caution have saved it from extermination by its many enemies.<\/p>\nHippopotamus<\/p>\nLarge beast of problematic interpretation. Some early interpreters thought it referred to the elephant, others to the wild ox, the mammoth, or any large animal. It was called “behemoth” by the kjv<\/span> translators. Today it is generally agreed that the reference is to the hippopotamus (Hippopotamus amphibius),<\/em> a large, thick-skinned, amphibious mammal, an ungulate (having hooflike toenails) with a large head, a bulky, hairless body, and short legs.<\/p>\nThe description in Job 40:15-24 fits closely the modern hippopotamus (see nlt<\/span>), except for the depiction of the tail. At present the hippopotamus is found only in the rivers of Africa, but there is fossil evidence that it has existed in the Holy Land, perhaps in the swamps of northern Galilee and the Jordan Valley.<\/p>\nThe hippopotamus has highly developed sense organs, placed in such a way that it can see, hear, and smell almost without being seen; its eyes, ears, and nostrils can reach above water while the rest of the animal lies submerged. It has a large mouth, large tusks, and a short, heavy throat. The strong legs are so short that the belly almost reaches the ground when the animal is on the land. The hippopotamus lives on plants and herbs growing in rivers, but if food is scarce there, it forages on land, usually at night. In spite of its heavy body it is surprisingly agile on land.<\/p>\nHorse<\/p>\nPrzewalski’s horse (Equus przewalskii,<\/em> an eastern race that roamed about Mongolia until modern firearms destroyed most of them after World War I) and the tarpan (a western race of southern Russia that became extinct in the Ukraine in 1851). The domesticated horse (Equus caballus)<\/em> seems to have been derived from the tarpan. The original site of domestication is believed to have been Turkestan, a region north of Afghanistan and India, now in Russia. The horse differs from the donkey in that it has shorter ears, a longer mane with a forelock, a long hairy tail, and a soft, sensitive muzzle.<\/p>\nHorses were used in war not only for riding but also for pulling the heavy, springless war chariots. Two kinds of horses were needed for these different purposes, and the Hebrews distinguished between chariot horses and cavalry horses.<\/p>\n\nThe Lord warned the early Israelites against unnecessarily amassing military strength in the form of horses and thereby following the oppressive tactics of the powerful Egyptians (Dt 17:14-16), but the demands of war caused both David and Solomon to import horses from Egypt into their kingdoms and to breed them. Solomon greatly increased the number of horses in the Jewish kingdom and maintained large stables at various cities (1 Kgs 10:26) such as the regional defense centers of Megiddo, Hazor, and Gezer (1 Kgs 9:15-19). Ahab’s horses are mentioned in 1 Kings 18:5, and records of Shalmaneser III state that Ahab furnished 2,000 chariots to a coalition against Assyria.<\/p>\nIn early Israel, the horse was opposed as a symbol of pagan luxury and of dependence on physical power for defense (Dt 17:16; 1 Sm 8:11; Ps 20:7; Is 31:1). Horse trading, mentioned as early as Genesis 47:17, was carried on by Solomon between Egypt and the Syro-Hittite principalities (1 Kgs 10:28-29). Most biblical references to horses refer to their use in war, but horses were also used for transportation. Riding seems to have been less popular than the use of chariots. Cavalry units were not introduced until the 12th century BC<\/span> by the Medes. Joseph rode in Pharaoh’s second horse-drawn chariot (Gn 41:43), and Absalom made a display by riding a horse-drawn chariot (2 Sm 15:1). Naaman traveled by horse and chariot (2 Kgs 5:9). Later, horses were so common in Jerusalem that the royal palace had a special horse gate (2 Chr 23:15), and a gate of the city itself was known as the Horse Gate (Neh 3:28; Jer 31:40). Mordecai rode a royal horse of King Xerxes as a sign of honor (Est 6:8-11). Horses are often spoken of figuratively (Ps 32:9; “mare,” Sg 1:9; “stallions,” Jer 5:8; 12:5), especially in the context of judgment (Hb 3:8; Zec 1:8; 6:1-8; Rv 6:2-8; 9:17; 19:11-16).<\/p>\nSee also<\/em> Warfare; Travel.<\/p>\nHyena<\/p>\nStocky carnivore (Hyaena hyaena)<\/em> with coarse hair, an erect mane, and long hairs along the neck and back. Hyenas live in holes among rocks and banks. They are mainly nocturnal but are ordinarily neither noisy nor aggressive. Their cry, however, is a disagreeable, unearthly sound. Hyenas usually feed on carrion, crushing bones with their powerful jaws. If the carrion supply is inadequate, they will kill sheep, goats, or other small animals. When threatened, hyenas growl and erect their mane, but they rarely fight. They are massively built with forelegs longer than the hind legs.<\/p>\nKnown as scavengers in Africa, hyenas eat domestic refuse in the villages. In Palestine the striped hyena is a common predator, preferring rocky territory and even rock tombs. Since hyenas were notorious for raiding the graves of the dead, all Israelites who could afford it arranged for burial in tombs protected by massive stone doors. Absalom, King David’s son who was killed by Joab in the wild, was buried under a huge pile of stones to protect his corpse from molestation by hyenas (2 Sm 18:17).<\/p>\nJackal<\/p>\nCarnivore (Canis aureus)<\/em> smaller than the true wolf and with a shorter tail. It is similar to the fox but has a broader head, shorter ears, and longer legs. The fox is solitary; the jackal tends to be gregarious. Its tail can be drooping or erect, compared with the long horizontal tail of the fox. Jackals usually prowl at night, either singly, in pairs, or in packs through open savannah country. They eat small mammals, poultry, fruit, vegetables, and carrion. They spend their days in thickets and clumps of vegetation. Often they obtain scraps from kills by larger carnivores. Jackals can run at speeds of about 33 miles (53 kilometers) per hour.<\/p>\nThe jackal can reach a height of about 20 inches (51 centimeters), roughly the size of a German shepherd dog. Its back is pale yellow with dark, almost black, flanks. Its lips are black and its ears white on the inside. The howl of the jackal sounds like the crying of a child or the heartrending wail of the bereaved (Mi 1:8; cf. Jb 30:29). To other jackals the howl is merely an invitation calling the pack together for its nocturnal hunting.<\/p>\nOT references are chiefly to jackals prowling around ruined cities and wilderness areas (Neh 2:13; Ps 44:19; Is 13:22; 34:13; 35:7; Jer 9:11; 14:6; 49:33; 51:37; Lam 4:3; 5:18; Mal 1:3). Many such references are translated “dragon” in the kjv<\/span>, but “jackal” is more appropriate.<\/p>\nLeech<\/p>\nSegmented worm (class Hirundinea) up to five inches (12.7 centimeters) long with a flat body equipped with suction pads at each end. The mouth, located at the bottom of the front suction pad, has three teeth that the leech uses to pierce the skin of its host. The leech feeds on blood, and its glands secrete an anticoagulant to prevent the blood from clotting. The ordinary medicinal leech (Hirudo medicinalis) is abundant in springs and ponds from the Negev Desert to Galilee. It adheres to the bodies of human beings and animals that submerge themselves in water, injects its anticoagulant, and sucks their blood.<\/p>\nThe reference in Proverbs 30:15 is uncertain (see nlt<\/span>) but may be to the parasitic and greedy nature of the horse leech (genus Haemopis<\/em>). The small horse leech enters its host’s mouth and nostrils from water while the animal is drinking. A leech weighing one-half ounce (14.2 grams) has been known to gorge itself with two and a half ounces (71 grams) of concentrated blood and then to exist for 15 months with no more to eat.<\/p>\nLeopard<\/p>\nCalled Panthera pardus tulliana,<\/em> it is the most widespread of all the large wildcats. In rocky areas it lives in caves, but in forested regions it lives in thick vegetation. In OT times many lived in the vicinity of Mt Hermon (Sg 4:8).<\/p>\nThe leopard is somewhat smaller than the tiger, measuring up to 5 feet (1.5 meters) in length with a tail of about 30 inches (.8 meter). Its body is better proportioned than that of the tiger. The leopard takes its victim by surprise from a silent ambush, often concealing itself near villages or watering places and waiting for its prey, remaining in one spot for long spans of time. The leopard is swift on the ground (Hb 1:8), agile in trees, and very graceful in its movements. Its color is yellowish speckled with black spots (Jer 13:23). Daniel and John saw visions in which leopards were symbols of world powers (Dn 7:6; Rv 13:2).<\/p>\nThe leopard is a wary and cunning animal, formidable and ferocious (Jer 5:6; Hos 13:7; cf. Is 11:6). The leopard is dangerous not only to domestic animals but also to humans. With its natural camouflage it can hide on the forest floor, blending into the changing light and shadows. The Israelites were terrified of the leopard because it constantly ravaged their sheep and goats. Several biblical place names suggest that they were known for the leopards in their vicinity: Nimrah, Beth-nimrah, and Nimrim, a district northeast of the Dead Sea. It has survived in the Holy Land into the present century; a few leopards still exist in remote areas near Mt Tabor and Mt Carmel.<\/p>\nLeviathan<\/p>\nSea monster mentioned several times in the Bible (Pss 74:14; 104:26; Is 27:1, nlt<\/span>). It may refer to any of the larger marine animals such as large jellyfish, whales, or sharks, or to a large reptile like the crocodile. Some scholars think “Leviathan” may refer to animals now extinct, such as ichthyosaurs and plesiosaurs (marine reptiles similar to dinosaurs). The scriptural term might also refer to certain dinosaurs that spent part of their lives half-submerged in shallow lakes and oceans. Other scholars believe that most of the references are to the crocodile.<\/p>\nSee also<\/em> Crocodile (above).<\/p>\nLion<\/p>\nLarge, tawny-colored carnivore (Panthera leo)<\/em> that preys chiefly on hoofed mammals and charges by a series of leaps and bounds. Within historic times the lion ranged in Africa, Europe, and the Holy Land. In ancient times the territories of the African and Persian lions met in the Middle East. The lion of the Holy Land was the Asiatic or Persian lion (Panthera leo persica).<\/em><\/p>\nThe males have heavy manes that stop at the shoulders but cover much of the chest. The Persian lion cannot climb and is mainly nocturnal, returning to its lair or a thicket by day (Jer 4:7; 25:38; Na 2:11-12). This lion is about 5 feet (1.5 meters) long with a tasseled tail 30 inches (.8 meter) or so long; its shoulders may reach a height of 35 inches (.9 meter). It is one of the smallest of the lion breeds.<\/p>\nLions are usually found in pairs, though sometimes in larger numbers. A small group is known as a pride. They generally prefer open country but in Palestine evidently prowled the subtropical vegetation of the Jordan River valley. Lions, which usually hunt at dusk, kill smaller animals by a blow of the paw, larger ones by a bite in the throat. A lion does not remain in the same place for more than a few days. The animal is in its prime at about seven years of age, when it weighs from 400 to 600 pounds (181.6 to 272.4 kilograms).<\/p>\nThe lion does not characteristically attack humans, though like other great cats it may become a man-eater (1 Kgs 13:24-28; 20:36; 2 Kgs 17:25-26; Ps 57:4; Dn 6:7-27). Ordinarily, it attacks only out of great hunger or in self-defense. A very young lion that attacks humans can become dangerous if it develops a taste for human flesh. A very old lion, expelled from the pride because it can no longer keep up in the pursuit of antelope or gazelles, may choose humans as a relatively slow-moving prey.<\/p>\nA lion generally roars only on a full stomach—that is, after it has consumed its prey (Ps 22:13; Ez 22:25; Am 3:4). Nevertheless, its roaring arouses fear (Am 3:8; 1 Pt 5:8). The lion is a bold (2 Sm 17:10; Prv 28:1), destructive animal (Ps 7:2; Jer 2:30; Hos 5:14; Mi 5:8), and the enemy of flocks (Am 3:12).<\/p>\nLions were common in biblical times in all parts of the Holy Land. Hebrew has at least seven words for lion and young lion. The lion is referred to about 130 times in the OT—more than any other wild animal. Lions were evidently much less common in NT times. After gradually declining, they became extinct in Palestine shortly after AD<\/span> 1300. The lion was present in Mesopotamia, however, until the end of the 19th century.<\/p>\nLions played an important part in the political and religious symbolism of the Near East (1 Kgs 10:19-20). In Assyria and Babylonia the lion was regarded as a royal beast (Dn 7:4). Oriental monarchs maintained artificial lion pits as places of execution (Ez 19:1-9; Dn 6:7-16). Animals for these were captured in camouflaged nets or pits. To the Jews, the lion was the mightiest of beasts (Prv 30:29-31). Thus, it symbolized leadership (Gn 49:9-10; Nm 24:9) and hence eventually became a title for Christ (Rv 5:5). It was also the ensign of Judah’s tribe and was used by King Solomon in the decoration of his house and the temple.<\/p>\nLizard<\/p>\nReptiles of the suborder Lacertilia. Their skin is covered with scales. The lizard is a useful creature because it captures harmful insects and worms. Like other reptiles, it lays eggs with shells softer than those of a bird and with no clear division between the yolk and the white. Lizards are “cold-blooded” organisms without a temperature-maintenance mechanism; hence, they become inactive in cold weather.<\/p>\nLizards can survive in barren parched countryside. In the Near East they are encountered in great numbers in the Arabian Desert, the Sinai Peninsula, and the Judean wilderness. There may be as many as 44 different species of lizards in the Holy Land.<\/p>\nThe Dabb lizard (genus Uromastyx<\/em>), which attains a length of about 24 inches (61 centimeters), is found in the Negev Desert. It is omnivorous, an unusual trait since most lizards are insectivorous. It has a hard, rough skin, green with brown spots; a short, rounded head; and a powerful tail encircled with a row of strong spines that it uses as a weapon of defense.<\/p>\nLizards are listed as ceremonially unclean in Jewish law (Lv 11:29-31). The fact that lizards crawl on their bellies made them unclean. Contact with a lizard’s carcass defiled a law-abiding Jew (Lv 11:32-36). The nlt<\/span> translates the “lizards” of Leviticus 11 as “great lizard,” “gecko,” “monitor lizard,” “sand lizard,” and “chameleon.” The monitor lizard is a large lizard that lives in the deserts of southern Palestine, Sinai, and Egypt. It is up to 55 inches (1.4 meters) long with a long snout and sharp teeth. Other translators and commentators render the original Hebrew in a wide variety of ways, including “tortoise,” “ferret,” “lizard,” “snail,” “mole,” and even “water hen.” The fact that most of the original Hebrew words occur only once in Scripture makes it very difficult to be certain about their appropriate translation.<\/p>\nSee also<\/em> Gecko (above).<\/p>\nLocust<\/p>\nAn insect of the family Acridiidae.<\/em> It is referred to by at least 12 different names in Scripture. The various Hebrew words may refer to different stages of its development from larva to adult or to the type of damage that it causes. Locusts are characterized by swarming and mass migration. In modern times they have caused extensive and disastrous destruction to vegetation. Grasshoppers do not swarm or migrate en masse, differentiating them from the true locusts.<\/p>\nThe OT mentions several different species of locusts. Leviticus 11:22 seems to refer to the slant-faced (bald) locust and also to the katydid, or long-horned grasshopper. The reference in Deuteronomy 28:42 may be to the mole cricket. In Joel 1:4 and 2:25 and in Nahum 3:16-17, successive stages of the insect’s development are described. The cutting locust (kjv<\/span> “palmerworm”) of Joel is probably the first instar (stage of development), the swarming locusts (kjv<\/span> “locust”) are middle stages, and the hopping locusts (kjv<\/span> “cankerworm”) later instars but not yet fully matured insects. In the adult stage, called destroying locusts (kjv<\/span> “caterpillar”), the color of the locust is reddish brown, which turns to yellow with a brownish network on the wings.<\/p>\nOnly three of the hundreds of varieties of locusts found in Bible lands are capable of multiplying into great swarms, and only the desert locust (Schistocerca gergaria)<\/em> can be considered widespread in all the Bible lands. The desert locust is native to the Sudan (Africa). It is a little over two inches (5 centimeters) long and has a wingspread of some five inches (12.7 centimeters). It shows two phases, a solitary phase and a gregarious phase, with a possible third phase known as transiens. There are differences in the immature and adult forms of the phases in color and physiology.<\/p>\nThe quantity and distribution of rains are important factors in the extent of swarming. Moist soil is needed for depositing the eggs and permitting them to develop. Each female deposits from one to six egg pods, containing 28 to 146 eggs each. The larvae emerge in 15 to 43 days.<\/p>\nIn the gregarious phase (from the second stage of metamorphosis onward), the locust is driven by a strong wandering instinct. Masses of them form a random procession of overflowing locust bodies that ignore any obstruction. They swarm over everything (Jl 2:4-9). The only regulator of their activities is temperature; they are immobilized by high or low temperatures. Taking to wing they may move 1,200 miles (1,930.8 kilometers) from their native home. They fly in compact formations large enough to blot out the light of the sun. Their movement seems to be controlled by hormones, but the direction is influenced by the wind. The swarms consume almost every plant in their path, sparing only the carob, sycamore, castor tree, and oleander bush.<\/p>\nA locust plague was one of the most severe evils to come upon the ancient world (Dt 28:38). Joel 2:1-11 describes a locust plague in graphic terms, using it as a symbol of God’s destroying judgment. Special days of prayer, fasting, and trumpet blowing were prescribed to remove locust plagues (1 Kgs 8:37-38; 2 Chr 6:28-29; Jl 2:12-17). Locusts symbolized powerful and merciless enemies that completely destroyed the earnings of human toil (Jgs 6:5; Is 33:4; Jer 46:23; 51:27; Na 3:15).<\/p>\nBedouins eat locusts raw, roasted, or boiled, preserving them by drying and threading. They are also crushed and ground, and the grist used in cooking or eaten with bread, sometimes mixed with honey and dates. Such was the diet of John the Baptist (Mk 1:6). The Greeks ground locusts in stone mortars to make flour of them.<\/p>\nThe ancients considered the two large hind legs, or jumping legs, as separate limbs and had a special name for them. Hence locusts were described as having four legs, a reference to the four smaller walking legs. “Going on all fours” thus referred to creeping or walking as opposed to jumping and did not mean that the unclean insects had only four legs in all. Because of its two hind jumping legs, the locust was exempted from the prohibition against unclean insects (Lv 11:20-23).<\/p>\nSee also<\/em> Plagues upon Egypt.<\/p>\nMole<\/p>\nRodent (Spalax ehrenbergi)<\/em> from six to nine inches (15 to 23 centimeters) long, which burrows in any area where the soil is suitable for digging; it should be called a mole rat. Common in the Holy Land, large numbers are found in the vicinity of Jerusalem. Isaiah 2:20 refers to the mole, as does Leviticus 11:29-30 (nlt<\/span>).<\/p>\nThe mole rat has no tail and is molelike in appearance, but neither true moles nor shrews have ever been found in the Holy Land. The mole rat’s teeth are strong and protruding like those of a squirrel. The neck is short and thick with a plump body shaped like a sausage. The short legs have broad paws with claws adapted for burrowing. The fur is soft, thick, and ashen gray. Its ears and almost sightless eyes, which are no larger than poppyseeds, are hidden in the fur. Folklore taught that touching a mole rat would result in blindness.<\/p>\nIn the wet winter season the mole rat builds breeding mounds resembling those of pocket gophers. It builds less complex resting mounds in the summer, although both have rather elaborate tunnel systems. The mole rat feeds on roots, bulbs, tubers, and various other subterranean plant parts, often doing extensive damage to agriculture.<\/p>\nMoth<\/p>\nInsect of the genus Tineola<\/em> that lays its eggs on wool or furs, its larvae feeding on those materials. The destructive qualities of moths are referred to in several biblical passages (Jb 13:28; Ps 39:11; Is 50:9; Hos 5:12; Mt 6:19-20; Lk 12:33; Jas 5:2). In Isaiah 51:8 “worm” (nlt<\/span>) refers specifically to the larva of the clothes moth. The moth symbolizes disintegration, decay, and weakening. It is only the larvae that do the damage. The adult is quite harmless and feeds mainly on the nectar of flowers. It is easily crushed (Jb 4:19). The clothes moth reproduces in May or June. It enters human dwellings in the evening. A week after the eggs are laid the larvae appear and immediately begin their work of destruction, eating anything within reach made of animal fibers.<\/p>\nThe moth’s destructive activity is done in secret without any sound and without any dramatic appearance, such as a swarm that blots out the sun. In an age when wealth was counted more in possessions than in money, and when among those possessions wool clothing was highly valued, moths could literally cause economic disaster; hence the words of Jesus in the Sermon on the Mount (Mt 6:19-20).<\/p>\nThere are hundreds of species of moths other than the clothes moth in the Holy Land; they are harmless to leaves, flowers, fruit, trees, and seeds. As with the clothes moth, the larvae inflict the damage.<\/p>\nMouse<\/p>\nRodent of the family Muridae, especially genus Mus.<\/em> The mouse was regarded as unclean because, being short legged, it was considered one of the creeping creatures (Lv 11:29). Mice known as commensals live in dwellings and tend to have longer tails and to be darker in color than wild mice, which are active chiefly at night. Mice are good climbers and even good swimmers. Wild mice eat many kinds of vegetation, including seeds, fleshy roots, leaves, and stems. At times they store food.<\/p>\nThe Hebrew word for “mouse” (Lv 11:29; 1 Sm 6:4-5; Is 66:17) is probably a general term for various rats and mice. The root meaning of the Hebrew word “mouse” is “destruction of corn,” a reference to the damage mice do to field crops. At least 23 varieties of mouselike rodents are known in the Holy Land. They cause food spoilage, damage household articles, and transport the host fleas that spread typhus, spotted fever, and bubonic plague. Plague bacteria may have caused the tumors or swellings among the Philistines (1 Sm 6:5). Isaiah 66:17 refers to a pre-exilic Canaanite cultic practice in which mice were eaten; the reference may actually be to the hamster. A number of rodents are eaten by Arabs of the Near East; the gerbil is considered a special delicacy. See<\/em> Mole (above).<\/p>\nMule<\/p>\nHybrid offspring of a male ass and a female horse (Equus asinus mulus),<\/em> ordinarily sterile. The offspring of a female donkey and a stallion (male horse) is known as a hinny and is of little value because of its inferior size.<\/p>\nBecause crossbreeding was forbidden in the law (Lv 19:19), the Israelites procured mules from the Gentiles, perhaps from the Phoenicians, since Tyre (a Phoenician seaport in what is now southern Lebanon) imported horses and mules (Ez 27:14). Mules did not appear in Israel until David’s reign (2 Sm 13:29), possibly because of the rarity of horses among the Hebrews. Mules were used chiefly by members of the royal court and by other nobles. King David rode on a mule, and Solomon rode to his inaugaration on King David’s mule (1 Kgs 1:33). Absalom met his death riding on a mule (2 Sm 18:9). Mules were less common than horses, camels, and asses in the postexilic community (Ezr 2:66). In antiquity Asia Minor was especially noted for breeding fine mules.<\/p>\nMules have long enjoyed a reputation for obstinacy, but that trait is not mentioned in the Bible. The mule is prized for riding and for carrying heavy burdens, especially in warm mountainous regions. They are sure-footed and thrive best in hot, dry climates. The mule has the frugality, endurance, and steady gait of an ass along with the size, strength, swiftness, and courage of a horse. Mules are almost never sick. They live longer than horses. They can carry a load of up to 300 pounds (136 kilograms) as far as 30 miles (48.3 kilometers) a day.<\/p>\nSee also<\/em> Travel.<\/p>\nPig<\/p>\nMost properly, newborn swine. “Swine” is technically the better name for the species, but it is rarely used in common speech today. The domestic pigs of the Middle East derived from the wild pig (Sus scrofa).<\/em> The pig is the most prolific and abundant supplier of meat and fat for food. A thick layer of fat just under the skin is especially pronounced in domestic breeds. Pigs cannot be driven, so they are of value only to the settled farmer. The Hebrews were originally a nomadic people; therefore, they had little use for an animal closely associated with settled life. An Egyptian prince of about 1500 BC<\/span>, however, is recorded as owning a herd of 1,500 swine.<\/p>\nThe pig is clumsily built, yet lively and able to move with agility and speed. The most conspicuous characteristic of the pig is a truncated, mobile snout terminating in a disc-shaped surface on which the nostrils are located. Most pigs have large tusks in both jaws which grow continuously in life. The tusks of the upper jaw are unique in that they curve upward instead of pointing downward as in most animals. The excrement of a pig has an almost unbearable odor, which clings not only to the pig itself but also to swineherds, who can be identified a long way off.<\/p>\nPigs were never raised in the Holy Land by Jews. The great herd into which Jesus drove the unclean spirits was encountered in the land of the Gadarenes, a non-Jewish area east of the Jordan. The Gadarene demons took refuge in a herd of pigs feeding on a bluff overlooking the Sea of Galilee (Mt 8:28-32).<\/p>\nWild pigs were found in the Holy Land as in many countries today. Psalm 80:13 refers to the destructiveness of a wild boar (the male, or hog) attacking growing crops. A party of wild boars can destroy an entire vineyard or a field of crops in a single night. They devour, trample, and ravage everything within reach.<\/p>\nBoar hunts were common in ancient Mesopotamia. Wild boars do not attack unless molested, but they are dangerous when aroused. They travel in bands of from 6 to 50 and are most active in the evening and early morning hours. The body is covered with stiff bristles and usually some finer hair, but the body covering is often quite scanty. Wild pigs are mainly vegetarian, feeding on roots, nuts, grains, and plant stems. Wild boars were particularly abundant in the mountainous regions of Lebanon and Anti-Lebanon, in the Jordan River valley, and in wooded sections such as Mt Tabor.<\/p>\nStrict Jews would not even mention swine by name but would always substitute the term “the abomination.” Israelites considered themselves polluted if they were even touched by a swine’s bristle. To the Jews, the pig symbolized filth and ugliness. Pigs will eat fecal material, vermin, rodents, carrion, and the like (2 Pt 2:22). Proverbs 11:22 refers to the incongruity of a golden ring in the nose of an animal showing such characteristics. A similar metaphor occurs in Jesus’ statement about casting pearls before swine (Mt 7:6). The prodigal son’s degeneration was shown by his being forced in his poverty to feed pigs and eat their food (Lk 15:15-16).<\/p>\nEating the flesh of pigs was forbidden to the Jews (Lv 11:7; Dt 14:8). The Canaanites in the Holy Land killed and ate pigs freely. In intertestamental times Antiochus IV (Epiphanes), a Syrian king whose territories included Israel, used the pig to “Hellenize” the Jews. He first tested their loyalty to the Jewish faith by requiring the consumption of pork, considered a delicacy by the Greeks (2 Macc 6:18). The act of desecration that drove the Jews to rebellion, however, was the sprinkling of pig blood on the temple altar in a sacrifice to Zeus (1 Macc 1:47).<\/p>\nPigs were frequently used in pagan worship (Is 65:4; 66:3, 17), which may account for their being forbidden to the Jews as food. Evidence in the Holy Land shows that pigs were sacrificed long before Hellenistic times. Pig bones were found in a grotto below the rock-cut place of sacrifice at Gezer. A similar underground chamber with vessels containing piglet bones at Tirzah dates to the middle Bronze Age (about 2000 BC<\/span>).<\/p>\nAlabaster fragments of a statuette of a pig ready to be sacrificed have been unearthed. Swine were sacrificed to Aphrodite (Venus) in Greece and Asia Minor. In addition, pigs were sacrificed in connection with oaths and treaties; in the Iliad,<\/em> Agamemnon sacrificed a boar to Zeus and Helios. So it is not surprising that among the Jews the pig became a symbol of filthiness and paganism.<\/p>\nIt is possible that eating pork was forbidden primarily because the pig may carry many worm parasites such as trichina, though that is also true of some “clean” animals. Another reason for forbidding their consumption may have been that pigs eat carrion. Some people are allergic to pork in hot weather—another suggested reason behind the Jewish taboo. The same taboo exists among the Muslims and existed in certain social strata in Egypt.<\/p>\nPorcupine<\/p>\nRodent, Hystrix cristata,<\/em> which lives in forested areas, rocky hills, ravines, and valleys. The porcupine is still found in the Holy Land today. It has long quills that can be raised to give the appearance of a crest. It is almost entirely nocturnal. It burrows by day into a natural cavity or crevice. The Old World porcupine rarely climbed trees, although the New World porcupine frequently does. A porcupine may weigh as much as 60 pounds (27.2 kilograms). It eats fruit, bark, roots, and other vegetation, and carrion as well. Although its flesh is edible, the porcupine was not classed among the clean animals for the Israelites. The reference in Isaiah 34:11 (rsv<\/span>) is probably to the porcupine, as is Isaiah 14:23 in the nlt<\/span>. See<\/em> Hedgehog.<\/p>\nScorpion<\/p>\nArthropod of the same group as spiders (arachnids). A dozen species of scorpions (order Scorpionida) are found in the Holy Land, but 90 percent of the scorpions are yellow scorpions, usually three to five inches (7.6 to 12.7 centimeters) long. The rock scorpion, also common to the Holy Land, is as thick as a man’s finger and from five to seven inches (12.7 to 17.8 centimeters) in length. Scorpions are slow, nocturnal invertebrates that rest beneath stones by day and prey on insects and other arachnids by night. At the end of its long tail the scorpion carries a poisonous sting that is fatal to most prey and extremely painful to humans (Rv 9:3, 5, 10; cf. 1 Kgs 12:11, 14). Scorpions symbolize Ezekiel’s evil countrymen (Ez 2:6) and the demonic forces of Satan (Lk 10:19). The scorpion is referred to as frequenting the Sinai Desert (Dt 8:15).<\/p>\nA scorpion has from six to eight eyes. It has eight legs like a spider and two lobsterlike claws with which it catches and holds its prey. It feeds particularly on locusts and beetles. In many species the female scorpion eats the male after mating. Scorpions lay eggs that hatch very shortly after laying. Scorpions prefer warmer climates, and because of their desire for warmth, enter houses, especially at night, hiding in beds, blankets, footwear, and clothing.<\/p>\nSheep<\/p>\nDomestic animal, Ovis orientalis,<\/em> referred to directly or by some term such as ewe, lamb, ram, or by some fact concerning them over 700 times in Scripture.<\/p>\nSheep represented the chief wealth and total livelihood of pastoral peoples, providing food to eat, milk to drink, wool for the making of cloth, and hides and bones for other uses. In addition, the sheep was a medium of exchange and a sacrificial animal. The number of sheep raised in ancient times was prodigious. Mesha, king of Moab, paid a tribute annually of 100,000 lambs and the wool of 100,000 rams (2 Kgs 3:4). The Israelites took 250,000 sheep from the Hagrites (1 Chr 5:21).<\/p>\nSheep shearing was often done for festivals (2 Sm 13:23). The sheep was held down on its side and its legs were tied together; then it lay docilely while its wool was clipped (Is 53:7). Sheep reserved for burnt offerings were not shorn; nothing could be held back from a sacrifice to the Lord.<\/p>\nWool had to be processed before it could be used for clothing. First it was washed, sometimes while still on the sheep, then carded and perhaps weighed for the market. The spinning of wool was regarded as a woman’s work (Prv 31:19), but weaving the spun thread into cloth on a loom was primarily a man’s occupation.<\/p>\nThe Bible reports that Abel kept sheep (Gn 4:2). The first sheep to be domesticated was probably the argali (Ovis ammon),<\/em> a variety of the urial (Ovis vignei),<\/em> a mountainous species still existing in Turkestan and Mongolia. Five breeds had reached Mesopotamia by 2000 BC<\/span>; all were of the urial stock.<\/p>\nThe sheep known in Israel was the broad-tailed sheep (Ovis orientalis vignei<\/em> or laticaudata),<\/em> of which the tail weighs from 10 to 15 pounds (4.5 to 6.8 kilograms) and has always been considered a delicacy. Thus the Lord asked for this choice part as a sacrifice (Ex 29:22-25).<\/p>\nOnly the ram of the broad-tailed sheep has horns, but in other varieties of sheep in the Holy Land the ewe also has horns. The horns, two to three inches (5 to 8 centimeters) in diameter, can be potent weapons. Rams’ horns could be used as trumpets (Jos 6:4) or as oil containers (1 Sm 16:1).<\/p>\nAlthough the sheep is very similar to the goat, it is differentiated by a lower forehead, its angulated spiral horns marked with transverse wrinkles and curved slightly outward, its covering of wool, and its lack of a “goatee.” Most sheep are white (Ps 147:16; Is 1:18; Dn 7:9; Rv 1:14).<\/p>\nThe flesh of sheep was a luxury in the biblical culture. King Solomon required a daily provision of 100 sheep for his table (1 Kgs 4:23), but the common people ate lamb or mutton only on festive occasions. A young ram was usually chosen because the ewes were more important to the future prospects of the herd. The meat was boiled in large caldrons. The milk of the sheep is extremely rich; in biblical times it was usually allowed to curdle before drinking. Possibly some Israelites kept lambs in their houses as pets (2 Sm 12:3-4).<\/p>\nTo protect the flock at night against predatory attacks, the shepherd tried to provide a fold. In meadows near villages, folds were built and watchmen were hired to relieve the shepherds. The shepherds of the nativity story were out in the field (Lk 2:8); they had no fold but probably had set up a tent for shelter, consisting simply of goat-hair blankets spread across sapling supports. The scarcity of springs in the Holy Land made the watering of the flock a crucial problem for the shepherd (Gn 13:8-11).<\/p>\nWild mountain sheep, varieties of Ovis orientalis,<\/em> are known in the Mediterranean area (Dt 14:5). The Deuteronomy passage (kjv<\/span> “chamois”) might also refer to Ovis traelaphus,<\/em> a sheep about five feet high (1.5 meters) with long, curved horns. Another possibility is the Barbary sheep that lives in small flocks in rugged mountain areas in Barbary, Egypt, and Mt Sinai. The true chamois is unknown in Palestine.<\/p>\nThe sheep is also used figuratively in Scripture. The ram represented great strength and fittingly symbolized Medo-Persia in Daniel’s vision (Dn 8:3). It is the nature of sheep to be gentle and submissive (Is 53:7; Jer 11:19), defenseless (Mi 5:8; Mt 10:16), and in constant need of guidance and care (Nm 27:17; Mt 9:36). Such qualities are regarded as desirable in the lives of believers in Christ; hence the many figurative references to sheep in the NT and to Jesus as shepherd (Mk 6:34; Jn 10:1-30; Rom 8:35-37; Heb 13:20-21; 1 Pt 2:25). The resurrected Christ told the apostle Peter to “feed my lambs” and “tend my sheep” (Jn 21:15-17).<\/p>\nSee also<\/em> Offerings and Sacrifices.<\/p>\nSnail<\/p>\nInvertebrate gastropods (mollusks). Land snails are very numerous in the Near East. Some freshwater forms serve as hosts for the schistosome worm, the fluke parasite causing the dread disease bilharzia (schistosomiasis).<\/p>\nPurple dyes of all shades were highly valued in the ancient world. A royal purple dye was obtained from secretions of a sea snail (Murex trunculus<\/em> and Murex brandaris).<\/em> Evidently, that process was developed by Phoenicians, Egyptians, and Assyrians as early as 1500 BC<\/span>. The “purple” fishermen had their own guild during the time of the Roman Empire. The snails were harvested during the fall and winter seasons; in the spring, when egg laying took place, little dye was available. The snails tended to remain concealed in the summer. They inhabited the waters off Crete and Phoenicia. Tyrian purple, produced in the Phoenician city of Tyre, the center of the purple-dye industry, was obtained by a double dyeing. Large deposits of murex shells from dyeing operations have been found along the Mediterranean shoreline. The Israelites had to import purple goods (Ez 27:16). Lydia was a “seller of purple” or of cloth so dyed (Acts 16:14). Purple was a sign of distinction, royalty, and wealth (cf. Ex 25:4; 28:5-6, 15; Nm 15:38; 2 Chr 2:7; Est 8:15; Prv 31:22; Sg 3:10; Ez 27:7; Dn 5:7).<\/p>\nExodus 30:34-35 refers to “onycha,” which was an important ingredient of incense. Onycha is the horny, clawlike operculum (the plate that closes off the opening of its shell when a snail is retracted) of a Near Eastern member of the molluskan family Strombidae. The operculum is sometimes used for offense or locomotion as well as for defense. When burned, the operculum gives off a sharp, strong scent, and when mixed with more fragrant but less powerful substances is even more potent. The name “onycha” is derived from a Greek word (onyx)<\/em> for a fingernail or a claw.<\/p>\nSee also<\/em> Dye, Dyeing, Dyer.<\/p>\nSnake<\/p>\nVarious species of snake, suborder Ophidia (Serpentes). In the Bible nine Hebrew words and four Greek ones refer to snakes. The most common Hebrew word is onomatopoeic—that is, it is an imitation of a snake hissing or of the sound it produces as it scrapes its scales along the ground (cf. Jer 46:22). Many types of snakes lay eggs (Is 59:5), although some retain the eggs in the body until ready to hatch.<\/p>\nSnakes are among the most widespread reptiles and are found on all continents except Antarctica; they decrease in numbers and species toward the poles but increase as one approaches the equator. Thirty-three species of snakes are known in Palestine and neighboring countries, 20 of which are poisonous. Two dangerous characteristics of the snake noted by biblical writers are its inconspicuous way of moving and the ease with which it hides itself.<\/p>\nMany snakes are able to swallow animals several times their own diameter because of their unusually flexible jaw mechanism. They lack not only legs but also movable eyelids. Snakes periodically shed their skins. The tongue is actually a hearing apparatus sensitive to airborne vibrations and probably to heat waves.<\/p>\nThe venom of poisonous species is a clear, thin secretion, transmitted to the victim’s bloodstream by means of fangs. Two types of venom are known: that of the vipers, which affects respiration and disintegrates red blood cells, and that of the cobras, which paralyzes the nervous system.<\/p>\nThe “asp” referred to in the Bible is probably the cobra; the “adder” is the viper. The “cockatrice” (kjv<\/span>) is probably the adder. Serpents were associated with worship in Canaanite religion and symbolized evil deities among many other peoples. Steles (upright stones bearing inscriptions) have been unearthed at several sites in the Holy Land and Syria depicting a god or worshiper with a snake winding about the legs or body. Because the Israelites were burning incense in pagan worship of Moses’ bronze serpent (Nm 21:8-9), King Hezekiah destroyed it in his religious reform (2 Kgs 18:4).<\/p>\nAlthough snakes have been an object of veneration in some religions, in the Judeo-Christian tradition snakes represent evil and, more specifically, the devil. That association began in the Garden of Eden (Gn 3:1-15) and is also found in the book of Revelation (12:9; 20:2-3).<\/p>\nSee also<\/em> Adder (above); Asp (above).<\/p>\nSpider<\/p>\nAnimal of the order Araneida. Between 600 and 700 different species inhabit the Holy Land. Spiders are different from insects in that, like scorpions, they have four pairs of legs instead of three. Spiders are equipped with poison glands—the effectiveness varying from species to species. A few can kill only insects, but others can also kill birds and mice.<\/p>\nMost spiders have a pair of spinnerets attached to silk glands on the underside of the abdomen; from them a web is extruded. In the Bible the spider’s web is referred to as a symbol of frailty and insecurity (Jb 8:14; Is 59:5-6).<\/p>\nSponge<\/p>\nSimple marine animals, phylum Porifera. The term “sponge” also refers to those animals’ skeletal remains. The sponge has a porous body composed of tubules and cells.<\/p>\nSponge fishing was well known in the Mediterranean area in ancient times. It was practiced particularly along the Anatolian and Syrian coasts. Sponges were harvested by divers. The use of sponges in absorbing liquids is referred to in the Bible (Mt 27:48; Mk 15:36).<\/p>\nUnicorn<\/p>\nSee<\/em> Wild Ox (below).<\/p>\nWasp<\/p>\nInsects of the family Vespidae. Hornets are social wasps that build large aerial apartment houses in which 1,000 or more individuals may live. In the Bible the hornet is used as a metaphor for God’s use of military forces (Ex 23:28; Dt 7:20; Jos 24:12).<\/p>\nWhale<\/p>\nLargest of all living creatures, including those that have become extinct. Whales are air-breathing mammals of the order Cetacea.<\/p>\nTwo varieties of whales visit the shores of the Holy Land at times. The finback whale (Balaenoptera physalus)<\/em> weighs about 200 tons (181 metric tons) and lives mainly in the Arctic region but sometimes passes through the Straits of Gibraltar to reach the eastern Mediterranean Sea. It feeds on small marine organisms that it strains through its whale bone; it does not have teeth. The finback whale’s esophagus is narrow.<\/p>\nThe sperm whale (Physeter catodon),<\/em> about 60 feet (18.3 meters) long, has a curiously shaped head that looks like a battering ram. The teeth in the lower jaw of the male sperm whale are about seven inches (17.8 centimeters) long. It feeds on big fish, even on sharks. It has a large throat opening.<\/p>\nWhales are referred to in Genesis 1:21 and Job 7:12 (kjv<\/span> only). The “great fish” of Jonah 2:1 need not have been a whale but could have been a large shark, such as the whale shark (Rhineodon),<\/em> which grows 70 feet (21.3 meters) long and lacks the terrible teeth of other sharks. Whatever the actual marine organism, Jonah’s deliverance was miraculous. The Greek word for “whale” is sometimes used as a general term for “sea monster” or huge fish and may be used in that sense in Matthew 12:40.<\/p>\nWild Ox<\/p>\nLarge, fierce, fleet, intractable animal (Bos primigenius).<\/em> It had a long, lean rump with a straight back and a long, narrow head. The animal described in Job 39:9-12 is clearly the wild ox. The two horns (Dt 33:17), its outstanding characteristic, were straight and as long as the head (Nm 23:22; 24:8; Ps 22:21). Kings often symbolized their dominion by wearing a helmet with two wild ox horns (cf. Pss 92:10; 132:17-18). The horns were often used as drinking vessels by the Israelites; some were large enough to hold four gallons (15 liters).<\/p>\nHunting the wild ox was a favorite sport of Assyrian kings. Tiglath-pileser I hunted it in the Lebanon Mountains about 1100 BC<\/span> (cf. Ps 29:6). At one time the animal referred to in Job 39:9-12 was thought to be the oryx or antelope because of the similarity between the Hebrew word in Job and the Arabian name for oryx. The translators of the kjv<\/span> called the wild ox a “unicorn” because of representations found on Babylonian mosaics and Egyptian drawings. Those representations showed it in strict profile, showing only one horn—hence, “unicorn.” Jerome’s Vulgate, a Latin Bible translation (fourth century AD<\/span>) and Martin Luther’s German version translated it similarly.<\/p>\nWolf<\/p>\nLarge doglike mammal (Canis lupus)<\/em> that travels in bands of up to 30 animals. From the nose to the rump, the wolf measures about 3 feet (.9 meter); its drooping tail is about 18 inches (.5 meter) long. It looks much like a skinny German shepherd dog. The grayish yellow pelt is coarse and short haired.<\/p>\nWolves hunt singly or in relays, usually at night (Jer 5:6). Wolves have acute hearing and sight but rely chiefly on scent and usually catch their prey in a swift, open chase. The wolf has a reputation for boldness, fierceness, and voracity (Gn 49:27; Hb 1:8). It commonly kills more than it can eat or drag away and thus is known for its greediness.<\/p>\nThe wolf is a restless animal, always on the move; hunger drives it from one place to another in constant search of new hunting grounds. During spring and fall, wolves usually roam singly or in pairs, whereas in summer they may travel in family groups. In winter, several such groups may join to form a large pack. Wolves are intelligent, social creatures, faithful to their own kind. They mate for life. Individually, the wolf is a rather timid animal; it would much rather avoid human beings. But collectively wolves can be among the most dangerous animals alive.<\/p>\nIn Egypt, Rome, and Greece the wolf was considered sacred. Wolves were well known in the Holy Land and are still found there and also in many places in Asia Minor. Shepherds continually battled with wolves that plundered their flocks (Jn 10:12).<\/p>\nThe Bible refers to wolves in a literal sense in only three places (Is 11:6; 65:25; Jn 10:12), all other references being figurative. Usually the wolf is a symbol of enemies or the wicked (e.g., Ez 22:27; Zep 3:3; Acts 20:29). Both the wolf’s courage and its cruelty were probably in the mind of the patriarch Jacob when he predicted the fate of Benjamin’s tribe (Gn 49:27).<\/p>\nWorm<\/p>\nActually insect larvae in most biblical references, usually maggots, the larvae of flies (see Fly, above). For example, maggots are evidently referred to in accounts of worms feeding on spoiled manna (Ex 16:19-20), corpses (Jb 21:26; Is 14:11), or open wounds (Jb 7:5). Mark 9:48 refers to a maggot that eats dead flesh. In Acts 12:23 a fatal, worm-induced abdominal disease of King Herod is mentioned. In other cases, the reference is to the larvae of other insects (Is 51:8). In Deuteronomy 28:39 and Jonah 4:7 the vine weevil (Cochylis ambiguella)<\/em> is probably referred to; it destroys vines by boring into their stems. Comparing a man to a worm is a metaphor for abasement (Jb 25:6; Ps 22:6).<\/p>","content_en":"<h3>ANIMALS<\/h3>\nIn biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals as object lessons.<\/p>\nThe biblical approach to classification of animals is somewhat different from the system of classification used by biologists today. The present system of classification, which traces back to Carolus Linnaeus (an 18th-century Swedish botanist), is based on structure, both internal and external. The biblical basis of classification is habitat. Thus Genesis 1 speaks of aquatic organisms (v 20); aerial organisms (v 21); animals that crawl on the ground (v 24); cattle or domesticated animals (animals that live in association with humans) (v 24); and wild animals (v 24). The same system of classification is followed in Leviticus 11 and throughout Scripture.<\/p>\nBecause of the divergence between systems of classification, the various animals of the Bible will be listed here in alphabetical order—including reptiles, fish, and even invertebrates such as insects, spiders, worms, and sponges. Birds are discussed in a separate article.<\/p>\nPreview<\/p>\n• Adder<\/p>\n• Ant<\/p>\n• Antelope<\/p>\n• Ape<\/p>\n• Asp<\/p>\n• Ass<\/p>\n• Badger<\/p>\n• Bat<\/p>\n• Bear<\/p>\n• Bee<\/p>\n• Behemoth<\/p>\n• Camel<\/p>\n• Caterpillar<\/p>\n• Cattle<\/p>\n• Chameleon<\/p>\n• Coral<\/p>\n• Cricket<\/p>\n• Crocodile<\/p>\n• Deer<\/p>\n• Dog<\/p>\n• Donkey<\/p>\n• Dragon<\/p>\n• Fish<\/p>\n• Flea<\/p>\n• Fly<\/p>\n• Fox<\/p>\n• Frog<\/p>\n• Gazelle<\/p>\n• Gecko<\/p>\n• Gnat<\/p>\n• Goat<\/p>\n• Grasshopper<\/p>\n• Hare<\/p>\n• Hippopotamus<\/p>\n• Horse<\/p>\n• Hyena<\/p>\n• Jackal<\/p>\n• Leech<\/p>\n• Leopard<\/p>\n• Leviathan<\/p>\n• Lion<\/p>\n• Lizard<\/p>\n• Locust<\/p>\n• Mole<\/p>\n• Moth<\/p>\n• Mouse<\/p>\n• Mule<\/p>\n• Pig<\/p>\n• Porcupine<\/p>\n• Scorpion<\/p>\n• Sheep<\/p>\n• Snail<\/p>\n• Snake<\/p>\n• Spider<\/p>\n• Sponge<\/p>\n• Unicorn<\/p>\n• Wasp<\/p>\n• Whale<\/p>\n• Wild Ox<\/p>\n• Wolf<\/p>\n• Worm<\/p>\n\nAdder<\/p>\nOne of the 20 poisonous snakes found in Israel and surrounding countries, also referred to as cockatrice and viper. True vipers (genus Cerastes, Echis colorata,<\/em> and Vipera palestina<\/em>) also exist there, poisonous snakes with curved fangs that spring into position when the snake strikes. The horned viper (Cerastes hasselquistii)<\/em> may attack horses. It is 12 to 18 inches (30 to 46 centimeters) long and often lies in ambush in the sand with only its eyes and the hornlike protrusions on its head visible.<\/p>\nBoth Jesus and John the Baptist referred to the viper several times (Mt 3:7; 12:34; 23:33). The reference in Acts 28:3 is probably to a small viper (Vipera aspis)<\/em> that strikes rapidly and is very pugnacious. It is found in southern Europe and hisses each time it inhales and exhales. The poison of vipers attacks the respiratory system and disintegrates red blood cells.<\/p>\nSee also<\/em> Snake (below).<\/p>\nAnt<\/p>\nMentioned only twice in the Bible, both times in the book of Proverbs. For many years Solomon was charged with a biological error when he referred to the ant as providing her meat in the summer and gathering her food in the harvest (Prv 6:8). Critics of the Bible were quick to point out that, so far as was then known, ants do not store up food. They assumed that Solomon had probably kicked open an ant hill and mistaken the pupal cases (pods in which immature ants grow to maturity) for grain or had observed ants carrying bits of grain, leaves, and other matter to their nests.<\/p>\nAt least three species of grain-storing ants are now known—two occur in Israel and the other in Mediterranean countries. The particular species referred to by Solomon (Prv 6:6-8; 30:24-25) is probably the harvester ant (Messor semirufus).<\/em> Its granaries are flat chambers connected by galleries irregularly scattered over an area about six feet (1.8 meters) in diameter and about a foot (.3 meter) deep in the ground. Seeds are collected from the ground or picked from plants. The head, or radicle, which is the softest part of the kernel, is bitten off to prevent germination, and the chaff and empty capsules are discarded on kitchen middens (refuse piles) outside the nest. Individual granaries may be 5 inches (12.7 centimeters) in diameter and a half inch (1.2 centimeters) high. Some nests are known to be 40 feet (12 meters) in diameter and 6 to 7 feet (approx. 2 meters) deep with several entrances.<\/p>\nAntelope<\/p>\nSeveral antelope-like creatures are referred to in the Scriptures. One seems to be the white oryx (Oryx leucoryx),<\/em> referred to in Deuteronomy 14:5 (kjv<\/span> “wild ox”; rsv<\/span> “antelope”) and Isaiah 51:20 (kjv<\/span> “wild bull”; RSV <\/span>“antelope”). The oryx was probably the antelope, commonly used for food because its long horns made it relatively easy to catch.<\/p>\nAnother antelope mentioned in the Bible is the addax (Addax nasomaculatus),<\/em> probably the “pygarg” of Deuteronomy 14:5 (kjv<\/span>). It is a native of North Africa with grayish white hinder parts, a white patch on the forehead, and twisted and ringed horns. The word “pygarg” comes from a Greek word meaning “white rump.” The addax is about the size of a donkey. Its body is closely covered with short hair. It has a short mane on the underside of its neck that makes the head look somewhat like that of a goat. The hooves are broad and flat, and the tail resembles that of a donkey. It is common in Africa and in Arabia, where Arabs hunt it with falcons and dogs.<\/p>\nAntelopes are very graceful and run with their heads held high. Both sexes have long, permanent, hollow horns. With the oryx the horns go straight back; addax horns are twisted and ringed. Antelope are alert, wary, and keen sighted. They are usually found in herds of from two to a dozen. If injured or brought to bay, an antelope attacks with its head lowered so that the sharp horns point forward. Antelopes feed on grasses and shrubs, drinking from streams and water holes. When water is scarce, they eat melons and succulent bulbs. Both addax and oryx were ceremonially clean in Jewish law.<\/p>\nApe<\/p>\nPrimate not native to Palestine. The two references to apes in the OT (1 Kgs 10:22; 2 Chr 9:21) refer to their importation by King Solomon with other treasures on board the ships of his mercantile fleet. There is some question concerning the origin of those primates. Some believe that the mention of “ivory” in the same verses suggests they came from East Africa and that they were indeed apes, that is, tailless primates. Others, believing they came from India or Ceylon, suggest that they were actually monkeys. There the baboon (genus Papeio), a large monkey, was considered sacred to the god Thoth. Males of that genus were kept in temples, and the more docile females were often kept as house pets. Such baboons frequently had some of their teeth removed or ground down to lessen the danger of their biting. A number of mummified baboons have been found in Egypt, indicating the high regard in which they were held.<\/p>\nAsp<\/p>\nPoisonous snake. Most biblical references to the asp (Dt 32:33) seem to be to the Egyptian cobra (Naja haje),<\/em> which conceals itself in holes, walls, and rocks and has the ability to expand its neck by raising its anterior ribs so as to enlarge the front of its breast into the shape of a flat disc. Its potent poison can cause death in 30 minutes. It attains a length of about 80 inches (2 meters). The fangs are permanently erect, not movable as in the vipers (the common poisonous snakes of North America; only the coral snake in America has permanently erect fangs). Cobra poison attacks the nervous system, causing muscular paralysis. The Egyptians looked upon it as a sacred creature; they regarded it as a protector since it fed on the rodents that ate their crops. The “fiery serpents” (Nm 21:6; Dt 8:15, both rsv<\/span>) may have been cobras; “fiery” probably refers to the burning fever caused by their venom. Isaiah 14:29 and 30:6 (“flying serpent”) may refer to the hood of the cobra.<\/p>\nSee also<\/em> Snake (below).<\/p>\nAss<\/p>\nSee<\/em> Donkey (below).<\/p>\nBadger<\/p>\nSmall hoofed mammal. What the kjv<\/span> calls a “coney,” modern translations name “rock badger” (Lv 11:5; Dt 14:7; Ps 104:18; Prv 30:26). The rock badger spoken of in the Bible is probably the Syrian rock hyrax (Hyrax syriaca),<\/em> the only species of hyrax found outside Africa. This small ungulate (having hooflike toenails) lives among rocks from the Dead Sea valley to Mt Hermon. It is strictly a herbivorous (plant-eating) animal about the size of a rabbit. It resembles a guinea pig more than a rabbit, having quite inconspicuous ears and a very small tail. It has broad nails with four toes on its forelegs and three on its hind legs, the toes being connected with skin almost like a web. Pads acting as sucking discs under its feet enable it to keep its footing on slippery rocks. With its yellow and brown fur, it is sometimes called the bear rat because of its resemblance to a tailless rat. It is also equipped with black whiskers that may be seven inches (17.8 centimeters) long.<\/p>\nThese rock badgers, or hyraxes, live together in colonies of from 6 to 50 animals, often sunning themselves on rocks. They are difficult to catch. Guards are posted, and if approaching danger is sighted, the whole group will scurry for cover, warned by the sharp whistles of the guards. Thus they are commended for taking refuge in the rocks (Ps 104:18) and are called wise for making “their houses in the rocks” (Prv 30:24, 26, kjv<\/span>). The badger is not a ruminant (does not chew its cud), but the motion of its jaws may suggest that it chews its cud. That is probably why it was included with other cud-chewing animals in the Jewish food laws (Lv 11:5; Dt 14:7). It was forbidden to the Jews as food because it did not have cloven hooves. Some Arabs eat and even prize its meat.<\/p>\nBat<\/p>\nFlying mammals according to modern classification. They have hair and provide milk for their young. The Bible classifies them with other aerial creatures. Bats take shelter in caves, crevices, tree cavities, buildings, and also in exposed places on trees. In colder areas they hibernate or migrate. The normal resting position for a bat is hanging head downward. Bats “swim” through the air rather than fly because they move with their legs as well as with their wings.<\/p>\nThe bat’s thumb is free and terminates in a single hook claw used for climbing and hanging. The hind feet have five toes, all pointing the same way. The large chest accommodates the powerful muscles needed for flying. Because they orient themselves by echo location, the sense of hearing is very well developed.<\/p>\nMost bats are insect eaters, seizing insects in flight. Many insectivorous bats also eat some fruit. Other bats feed exclusively, usually in groups, on fruit and green vegetation. Fruit-eating bats generally live in the tropics where fruit is constantly ripening, although some have been found in the Holy Land. These bats tend to be larger than the insectivores, having a wingspread of up to five feet (1.5 meters).<\/p>\nA third group includes flower-eating bats that feed on pollen and nectar. These small bats with long pointed heads and long tongues are found only in tropical and semitropical regions. Three species of vampire bats, which do not occur in the Holy Land, eat blood by making a small incision and lapping it up. Carnivorous (meat-eating) bats prey on birds, lizards, and frogs. Fish-eating bats catch fish at or near the water surface.<\/p>\nEight varieties of bats are known in the Holy Land. One of them, the little brown bat (genus Myotis<\/em>), is worldwide in its distribution. It is insectivorous and probably has the widest distribution of any nonhuman terrestrial mammal. Brown bats are mostly cave dwellers. The females form maternity colonies that may number in the tens of thousands.<\/p>\nTwo species of mouse-tailed bats (genus Rhinopoma<\/em>) are found in the Holy Land. Their tails are nearly as long as the head and body combined. They are colonial, roosting in caves, rock clefts, wells, pyramids, palaces, and houses. Like the brown bat, they are insectivorous. The slit-faced or hollow-faced bats (genus Nycteris<\/em>) are also found in the Holy Land. They are insectivorous and roost in groups from 6 to 20.<\/p>\nThe bats found in the Holy Land vary in size from that of a mouse to the size of a rat; the largest species measures more than 20 inches (51 centimeters) across the wings. The bat was unclean to the Jews (Lv 11:19; Dt 14:18).<\/p>\nBear<\/p>\nLarge, heavy, big-headed mammal with short, powerful limbs, a short tail, and small eyes and ears. Bears have a “plantigrade” walk: they walk on both the sole and heel as humans do. The Palestinian bear is a Syrian version of the brown bear (Ursus arctos syriacus).<\/em> It can grow to a height of 6 feet (1.8 meters) and may weigh as much as 500 pounds (227 kilograms).<\/p>\nBears have an excellent sense of smell but less developed senses of sight and hearing. They are omnivorous (eating any kind of food); they subsist largely on vegetation, fruits, insects, and fish.<\/p>\nBears are usually peaceful and inoffensive, but if they think they must defend themselves (Lam 3:10) or their young (2 Sm 17:8; Prv 17:12; Hos 13:8), they may be formidable and dangerous adversaries. David boasted of his role as a bear killer (1 Sm 17:34-37). Since a blow from a bear’s paw can be fatal, David’s courage and strength as a young shepherd in running after a bear and wrenching one of his father’s sheep from its jaws were noteworthy.<\/p>\nSome biblical passages seem to imply that bears attacked for no apparent reason (e.g., Prv 28:15; Am 5:19). At other times they were God’s instruments of punishment, as in the story of Elisha and the two she-bears (2 Kgs 2:24). The bear and the lion, often mentioned together in the Bible (1 Sm 17:37), were the two largest and strongest beasts of prey in the Holy Land. Thus they symbolized both strength and terror (Am 5:19).<\/p>\nIn biblical times bears seem to have roamed all over Palestine. Today they are found only in the Lebanon and Anti-Lebanon Mountains, and even there they are rare.<\/p>\nBee<\/p>\nOne of two domesticated insects (Apis mellifica),<\/em> the other being the silkworm. Bees gather nectar from flowers, transferring pollen from one flower to another in the process. It is believed that they convey the location of sources of nectar to other bees through a bee “dance,” which may indicate both distance and direction. Bees are sensitive to four colors: blue-green, yellow-green, blue-violet, and ultra-violet (invisible to humans).<\/p>\nThe wild bees of the Holy Land are especially noted for their ferocity in attack. Only the female “worker” bees sting people and animals, the virulence of their venom increasing in warm weather. A number of biblical passages allude to the irritable, vindictive nature of bees and to the painful stings they inflict (Dt 1:44; Ps 118:12; Is 7:18).<\/p>\nOne reference calls attention to the fact that in semidesert regions a dead animal’s carcass, stripped to the bone by jackals or vultures and dried in the sun, can provide wild bees an excellent place to start a new colony (Jgs 14:5-9).<\/p>\nThe Egyptians considered the bee sacred. In ancient Greece candles were made from beeswax. In the Holy Land, beekeeping was probably not practiced until the Hellenistic period (second century BC<\/span>), although Ezekiel 27:17 suggests that it may have been practiced earlier. If domestic honey was not available to the Hebrews, wild honey certainly was, and travelers would be on the lookout for caches of honey in rocky clefts and other likely places. The Philistines and the Hittites practiced beekeeping in their cities.<\/p>\nThe Bible contains many references to bees and bee products. A bee swarm was a valuable asset, though the price of honey itself was low. Honey was sometimes eaten with the honeycomb (Sg 5:1). Honey also had uses other than food, e.g., in embalming.<\/p>\nThe land of Israel was described as a land flowing with milk and honey. Honey was a major source of sweetening in the ancient Near East—hence, its importance (cf. Jgs 14:8-9). Actually the Hebrew word for “honey” may include not only bee honey but also the sweet syrup extracted from such fruits as figs, dates, and grapes. Thus “a land flowing with milk and honey” (Ex 3:8, rsv<\/span>) does not necessarily stand for a land of bees but for a land rich in sweetness.<\/p>\nSee also<\/em> Food and Food Preparation; Honey.<\/p>\nBehemoth<\/p>\nSee<\/em> Hippopotamus (below).<\/p>\nCamel<\/p>\nLarge beast of burden. Unintelligent, ill-natured, and quarrelsome, the camel (Camelus dromedarius)<\/em> is nevertheless a blessing to people living in the desert and on its borders because it is especially adapted to that habitat. It has been called the ship of the desert. Having thick elastic pads of fibrous tissue on its feet, it can walk on hot desert sands. It can go without water for long periods and can subsist on vegetation growing on the saline soils. The camel’s nostrils are pinched together and can be closed at will to prevent penetration of sand during violent sandstorms.<\/p>\nCamels are used for transporting both goods and people. A person riding a camel can cover from 60 to 75 miles (96.5 to 121 kilometers) in a day. A camel can carry a load weighing 600 pounds (272 kilograms) or more. Camels were used heavily in the spice trade (Gn 37:25) and traveled regularly in camel trains between Arabia, Egypt, and Assyria. They were also ridden in time of war (Jgs 6:5). A camel can even be hitched to a plow in areas where the land is cultivated.<\/p>\nThe hair shed by camels during the early spring is preserved and used in weaving cloth and making tents. As much as 10 pounds (4.5 kilograms) of hair can be obtained from one camel. A rough cloak of camel’s hair, as worn by John the Baptist (Mt 3:4), is still worn by Bedouins today. A camel’s hair garment was also the sign of the prophetic office (Zec 13:4).<\/p>\nTwo varieties of camel occur within the one-humped species, the slow burden-bearing camel referred to in Genesis 37:25 and the fast dromedary of 1 Samuel 30:17. The dromedary can stand seven feet (2.1 meters) tall and measure as much as nine feet (2.7 meters) from the muzzle to the tip of the tail. With its three-chambered stomach, which can hold from 15 to 30 quarts (14.2 to 28.4 liters) of liquid, it can go for as long as 5 days during the summer or 25 days in winter without drinking. The camel’s hump is a reserve store of fat, making it possible for the animal to subsist on very little food during a desert journey.<\/p>\nAnother species of camel, the Bactrian camel (Camelus bactrianus),<\/em> is also resident in the Holy Land. It has two humps. It is heavier, bigger, and has longer hair than the one-humped camel and is slower than the swift dromedary. Isaiah 21:7 may refer to the Bactrian camel; both kinds of camel are referred to in Esther 8:10 (kjv<\/span>). Camels ranked in importance with sheep, cattle, and asses in OT times. A third of the 66 biblical references to the camel lists it with other animals.<\/p>\nCamels are ruminants (cud-chewing mammals) but do not have cloven hooves. Thus, they were included in the list of unclean beasts, forbidden by the Israelites as food (Lv 11:4; Dt 14:7). They are eaten by Arabs, however, who also drink their milk (cf. Gn 32:15).<\/p>\nAbraham had camels in Egypt (Gn 12:16). At first Job had 3,000 camels (Jb 1:3) and after his recovery, 6,000 (Jb 42:12). Although wide use of camels does not seem to have begun until shortly before 1000 BC<\/span> (Jgs 6:5), Sumerian texts from the Old Babylonian period list camels and indicate that they had been domesticated. Camel bones and figurines have been found at various eastern archaeological sites dating from well before 1200 BC<\/span>.<\/p>\nSee also<\/em> Travel.<\/p>\nCaterpillar<\/p>\nLarval stage of insects characterized by complete metamorphosis. Such insects pass through four stages: egg, larva or caterpillar, pupa, and adult. Bees, flies, moths, and butterflies all pass through a larval or caterpillar stage.<\/p>\nThe word “caterpillar” occurs three times in the nlt<\/span> (1 Kgs 8:37; 2 Chr 6:28; Ps 78:46). In the book of Joel that same Hebrew word is translated “locust” (1:4; 2:25, nlt<\/span>). The locust and grasshopper to which the Hebrew word refers have an incomplete type of metamorphosis with only three stages: egg, nymph, and adult. The nymph is a miniature adult in which the wings are not fully developed, though their outline may be present. There are several nymph stages known as instars. The reference is to one of the last instars, in which the wing structures are still folded together and enclosed in a sac but are nevertheless clearly recognizable. That form of the insect is about an inch (2.5 centimeters) long.<\/p>\nSee also<\/em> Locust (below).<\/p>\nCattle<\/p>\nDomestic animals of the bovine species (Bos primigenius).<\/em> The OT often emphasized the beauty of cattle. Egypt was rich in cattle, especially in the Nile River delta area (Goshen), where the Hebrews settled under Joseph.<\/p>\nSome scholars believe that milk rather than meat was the foremost consideration in the domestication of cattle and that in early civilizations meat supplies came chiefly from wild game. Cattle also supplied strong hides that supplanted wood in the manufacture of shields. Their dung was a source of fuel when wood was scarce (Ez 4:15). They were used as beasts of burden and for plowing. Development of wheeled transportation was associated more closely with cattle than with any other animal.<\/p>\nThe biblical term “cattle” often refers to all domesticated animals or livestock (Gn 1:24; 2:20; 7:23; 47:6, 16-17; Ex 9:3-7; Nm 3:41, 45). Occasionally, the term was used to refer to all large domestic animals (Nm 31:9; 32:26), although sometimes the word as used in the kjv<\/span> refers only to sheep and goats (Gn 30:32, 39, 43; 31:8, 10; Is 7:25; 43:23).<\/p>\nProbably several kinds of cattle were domesticated in the Holy Land. Small, short-legged, black or brown shorthorn cattle were found in the southern part of Judah; that type submitted easily to the yoke and was prominent in agricultural operations. Along the coast a larger variety was found, and the wild districts east of the Jordan River were populated with a breed of huge black cattle.<\/p>\nCattle breeding was widely practiced by the patriarchs (cf. Gn 32:15; Jb 21:10). Strict laws in Mesopotamia, as well as in Israel, penalized the owner of a bull that gored a man or other cattle (Ex 21:28-36). Bulls were sometimes employed figuratively as pictures of strength or violence (Dt 33:17; Pss 22:12; 68:30; Is 10:13). For breeding purposes one bull is normally adequate for about 30 cows, but many more were kept since bulls were widely used in Israel for sacrifices. They might be used as a general sacrifice (Lv 22:23; Nm 23:1) or for special sacrifices (Jgs 6:25; 1 Sm 1:24). Particular sacrifices were offered at the consecration of priests (Ex 29:1), consecration of an altar (Nm 7), purification of the Levites (Nm 8), sin offerings (Lv 16), day of the new moon (Nm 28:11-14), Passover (Nm 28:19), Feast of Weeks (Nm 28:27), Feast of Trumpets (Nm 29:1-2), Day of Atonement (Nm 29:7-9), and the Feast of Tabernacles (Nm 29:12-38). The Feast of Tabernacles required the largest number of bulls for burnt offerings of all the annual feasts, with a total of 71 being slaughtered during the course of eight days.<\/p>\nCalves were sometimes referred to as “sons of the herd” in the original Hebrew (Gn 18:8; 1 Sm 6:7; 14:32). The calf, a symbol of peacefulness (Is 11:6), was also used figuratively to refer to the weak (Ps 68:30). A calf’s head decorated the back of Solomon’s throne (1 Kgs 10:19). Calves were sometimes fattened in stalls to keep them from running off weight in the field (Am 6:4; Mal 4:2; Lk 15:23) or were kept around the house; the witch of Endor kept a calf in her house that she killed and served to Saul and his men (1 Sm 28:24-25). Calves supplied veal (Gn 18:7), considered a delicacy by the wealthy; Amos referred to stall-fattened calves in a denunciation of luxurious and careless living (Am 6:4). Calves also supplied meat for all Saul’s armies at the great slaughter of the Philistines (1 Sm 14:32). The “fatted calf” served roasted or boiled was gourmet fare, suitable for the finest banquet (Gn 18:7; Mt 22:4; Lk 15:23).<\/p>\nCattle were subject to the law of firstlings (Ex 13:12). They were a mark of wealth (Gn 13:2) and were considered proper booty of war (Jos 8:2). Aaron, the first high priest, made a golden calf as a rival to the ark of the covenant (Ex 32; Dt 9:16, 21). Even though he represented the calf as an image of the invisible God, it was especially offensive because the calf was a fertility symbol related to Egyptian and Canaanite practices. Two calves were later made by Jeroboam I of Israel (930–909 BC<\/span>) for his shrines at Bethel and Dan (1 Kgs 12:28-33). Hosea’s prophetic denunciations of calf worship were directed at those shrines (Hos 8:5-6; 13:2).<\/p>\nAn ox is an adult castrated bull. A steer is a young ox. Oxen were used to do work (Nm 7:3; Dt 22:10; 25:4), though for moving heavy objects, cows were typically favored over bulls because of their more docile nature. Oxen were also used as pack animals (1 Chr 12:40, although they did not have the endurance of the ass, camel, or mule. They usually fed on grass (Nm 22:4; Ps 106:20), but they also ate straw (Is 11:7) and salted fodder (Is 30:24) and could be kept in a stable (Lk 13:15). Oxen could not be offered as sacrifices because they had been castrated (Lv 22:24). They could be used for food but were rarely eaten. Possession of an ox and an ass was regarded as the bare minimum for existence in the ancient Palestinian agriculture economy (Jb 24:3; cf. Ex 20:17).<\/p>\nSee also<\/em> Agriculture; Food and Food Preparation; Offerings and Sacrifices.<\/p>\nChameleon<\/p>\nLizard characterized by its ability to change color according to its surroundings (Chameleon vulgaris).<\/em> To the Israelites the chameleon was ritually unclean (Lv 11:30). The Hebrew word for chameleon is derived from a word meaning “to pant.” A lizard’s lungs are very large, and in ancient times lizards were believed to live on air. A chameleon’s eyes move independently of each other; so at times one eye may be turned upward and the other downward. Chameleons live in trees and bushes, clinging to branches with their long tails.<\/p>\nSee also<\/em> Lizard (below).<\/p>\nCoral<\/p>\nCalcareous (lime-containing) skeletons of relatively simple marine organisms (Corallium rubrum).<\/em> Red coral from the Mediterranean and Red Seas is widely used for jewelry and for medicinal purposes. While the animal is alive, the coral is green in color and shrublike in appearance, looking rather like an underwater plant since the coral animals are immobil. When the coral is removed from the water, it becomes hard and red in color.<\/p>\nIn ancient times coral was sometimes used as money, along with precious stones, pearls, and gold. Some believe the biblical reference in Lamentations 4:7 (rsv<\/span>) is to pearls rather than to coral, but it is probable that the references in Job 28:18 and Ezekiel 27:16 are to the red coral (see nlt<\/span>).<\/p>\nCricket<\/p>\nInsect of the order Orthptera related to grasshoppers and locusts. According to Leviticus 11:22, the cricket was edible. The reference may be to one of the growth stages of the locust.<\/p>\nThe kjv<\/span> translates the Hebrew word as “beetle.” Beetles are insects with chewing mouth parts and two pairs of wings, the fore pair being hard and sheathlike and the hind pair being membranous and folded under the fore pair. Some beetles are carnivorous, others are chiefly herbivorous. Some are aquatic, some produce a secretion that blisters the skin, some damage fabrics, some damage crops, and some feed on other insects that are harmful to humans. In ancient Egypt the beetle, or sacred scarab, was a symbol of the sun god Ra. Scarab seals and amulets were extremely popular in Egypt.<\/p>\nCrocodile<\/p>\nLargest of all existing reptiles (Crocodilus vulgaris),<\/em> attaining a length of well over 20 feet (6 meters). Crocodiles are characterized by large lizardlike bodies supported by short legs. The head terminates in a flattened snout armed with strong conical teeth, each of which is implanted in a distinct socket. New teeth growing from beneath continually replace those in use. The toes are webbed. The back and tail are protected by quadrangular horny shields of varying sizes arranged in regular rows and in contact with one another at the edges. The eyes are covered with movable lids that can be closed when the animal enters the water.<\/p>\nThe crocodile spends most of its time in the water where it feeds mainly on fish but also on aquatic birds and even small animals that come down to the water’s edge to drink. It is surprisingly fast and agile on dry land, even though its legs are so short that its belly and tail drag across the earth leaving a distinct path.<\/p>\nUntil the beginning of the 20th century, the crocodile was found in the marshes and small coastal rivers of western Palestine. A first-century Roman writer, Pliny, referred to a place in the Holy Land called Crocodeilopolis (“crocodile city”) to the south of Mt Carmel, and visitors to the Holy Land as late as the 19th century reported seeing crocodiles in that general region.<\/p>\nThe description of “Leviathan” in Job 41 seems to be based on the crocodile (thus the translation of the nlt<\/span>). The “dragon” of Ezekiel 29:3, used figuratively of the Egyptian pharaoh, may be a reference to the crocodile.<\/p>\nDeer<\/p>\nLarge ruminant (cud-chewing) animals. Only the males have antlers (branching horns). Deer antlers grow annually and are solid, in contrast to those of the antelope and the gazelle. Fully developed antlers are devoid of any covering of skin or horn and, for all practical purposes, may be regarded as a mass of dead bone carried for a certain time by the living animal.<\/p>\nThe end of the deer’s muzzle is naked in all species. The stomach is divided into a series of compartments, some of which are used to store partly chewed food. The food is later regurgitated, rechewed, and finally swallowed into a section of the stomach where true digestion takes place.<\/p>\nThree species of deer were known in Palestine: the red deer (Cervus elaphus),<\/em> the Persian fallow deer (Dama mesopotamica),<\/em> and the roe deer (Capreolus capreolus).<\/em> All are now extinct there. The last deer were hunted in the Holy Land in 1914. The red deer referred to in the Bible as “hart” (male), “stag” (male), or “hind” (female) stood about four feet (1.2 meters) high at the shoulder. It was gregarious (living in herds or flocks), each group remaining in a definite territory. Red deer grazed and browsed during the morning and late afternoon (Lam 1:6). The sexes remained in separate herds. The red deer was known for its leaping (Is 35:6) and sure-footedness in the mountains (Ps 18:33; Sg 2:8-9, 17; 8:14; Hb 3:19).<\/p>\nThe antlers of the Persian fallow deer (1 Kgs 4:23) were large, flattened, and palmated (shaped like an open palm with fingers extended), and its coat was a yellowbrown. It traveled in small groups, feeding mainly on grass in the morning and evening.<\/p>\nThe roe deer (Dt 14:5; 1 Kgs 4:23) was a small, graceful animal, dark reddish brown in summer and yellowish gray in winter. Its antlers were about a foot (30.5 centimeters) long and had three points. The roe deer preferred sparsely wooded valleys and the lower slopes of mountains, grazing in open grasslands. It usually associated in family groups made up of the doe and her offspring. They were shy, yet very curious. The roe deer barked like a dog when disturbed, and they were excellent swimmers.<\/p>\nThere is some question as to whether the roe deer is actually referred to in such passages as 1 Kings 4:23; references may be to the fallow deer, although that animal does not seem to have lived in the southern part of Palestine around the Sinai Desert because of its need for ample amounts of food and water. Fallow deer were found in northern Palestine.<\/p>\nThe hart (the male red deer) was listed among the clean beasts that Jewish law permitted as food (Dt 12:15, 22; 14:5), but deer were not listed among the animals appropriate for sacrifice. The hind (female red deer) normally gave birth to one calf at a time, though twins were born with some degree of regularity (Jb 39:1; Ps 29:9, kjv<\/span>; Jer 14:5). The gestation period was about 40 weeks. When it was about to give birth, the hind looked for a secure hiding place, preferably in the dense undergrowth of the forest where it could find natural protection for the tiny calf. During the first few days after birth, the mother never went far from her young. The fawn was able to stand on its own legs a few hours after birth. The solicitous care by the hind for her calf during the first days of its life is hinted at in a touching way in Jeremiah 14:4-5, where only a severe drought is said to drive the hind from her calf. Job 39:1-4 describes the calving of the hinds. The hind illustrated grace and charm (Gn 49:21; Prv 5:19), and its dark, gentle eyes and graceful limbs were used to describe the beauty of a woman (Prv 5:18-19).<\/p>\nDog<\/p>\nProbably the earliest domesticated animal (Canis familiaris),<\/em> used very early in hunting. The modern dog is believed to have come from the Indian wolf (Canis lupus pallipes).<\/em> The dogs of biblical times probably looked like a modern German shepherd, with short pointed ears, a pointed nose, and a long tail.<\/p>\nThe dog was generally looked down upon in biblical times (Prv 26:11; 2 Pt 2:22). The biblical writers did not share modern sentiments about dogs being man’s best friends. The dog was pictured as a scavenger, haunting streets and dumps (Ex 22:31; 1 Kgs 22:38; Mt 15:26; Lk 16:21). Human corpses could become the spoil of dogs (2 Kgs 9:35-36). In general, dogs served the same function as vultures and other birds of prey. Most of the 41 references in the Scriptures to dogs show strong disfavor. Dogs were considered cowardly, filthy creatures.<\/p>\nDogs used in hunting occur in paintings in Egyptian tombs, and there is a reference to dogs herding sheep in Job 30:1. One good quality of dogs highly esteemed by the Israelites was watchfulness (Is 56:10). In general, however, in biblical times “dog” was a term of contempt (1 Sm 17:43; 2 Sm 16:9) and was used of overly submissive persons (2 Sm 9:8; 2 Kgs 8:13) and of evil persons (Is 56:10-11; Mt 7:6; Phil 3:2; Rv 22:15).<\/p>\nDogs, like pigs, were voracious and omnivorous (eating any kind of food). In response to a Gentile woman’s request that he heal her daughter, Jesus used the metaphor of throwing household food scraps to dogs (Mt 15:22-28; Mk 7:25-30). At the time of Jesus, the word “dog” was a standard Jewish term of contempt for Gentiles who, like dogs, were considered unclean, although the diminutive form of the word, used by Jesus, softened this considerably. Seeing her faith, Jesus granted the woman’s request, giving a non-Jew some of “the children’s bread.”<\/p>\nDonkey<\/p>\nBeast of burden. The donkey of the Holy Land (Equus asinus)<\/em> was quite different from the European donkey of today, which is usually a small, stubborn animal. In biblical times the donkey was a beautiful, stately, friendly animal. Its color was usually reddish brown. Three wild races have been described, all from Africa. The race from northwest Africa is extinct; the one from northeast Africa, if not extinct, is close to extinction; the Somalian race, which survives, did not play an important part in domestication. The northeast African race, the Nubian donkey, was evidently domesticated in the Nile River region in early historic times. The donkey was used as a mount from the time of domestication on. It is first mentioned in the Bible among the animals that Abraham acquired in Egypt (Gn 12:16). The donkey was primarily a beast of burden, driven but not bridled. From the time of the Middle Kingdom on (c. 2040 BC<\/span>), it was used for riding in Egypt, but only the Jews and Nubians rode donkeys regularly. The donkey was also used for threshing grain and for pulling the plow. In Arab countries today peasants plow with a donkey and a cow or camel hitched together. In Israel the law forbade plowing with a donkey and an ox hitched together (Dt 22:10). Until the time of Solomon (960 BC<\/span>), horses were not used in Palestine. From that time on, the horse was ridden by warriors; the donkey was used by those who were traveling peaceably.<\/p>\nThe donkey was held in high regard by the Jews and was considered an economic asset. An individual had to have a donkey for minimum existence (Jb 24:3), and wealth was frequently counted by the number of donkeys one possessed (Gn 12:16; 24:35). The donkey was considered an acceptable gift (Gn 32:13-15). It was allowed to rest on the Sabbath (Dt 5:14). Women in biblical times often used the donkey as a riding animal (Jos 15:18; 1 Sm 25:23; 2 Kgs 4:24); often a special driver would help a woman guide the animal, running along at its side. If a married couple possessed only one donkey, the husband usually walked alongside while the wife rode (Ex 4:20).<\/p>\nThe people of Israel returning from Babylon had ten times as many donkeys as horses and camels (Ezr 2:66-67; Neh 7:68-69). Job’s wealth was indicated by the fact that he had 500 she-donkeys before catastrophe hit him (Jb 1:3); after his recovery he had 1,000 donkeys (Jb 42:12). Joseph’s brothers used donkeys to transport the grain they purchased in Egypt (Gn 42:26; 43:24). Abigail transported food on donkeys to David and his troops during their conflict with Saul (1 Sm 25:18). David assigned one of the 12 managers of his royal estates to look after his donkeys exclusively (1 Chr 27:30).<\/p>\nThe onager, or Syrian wild donkey (Equus hemionus hemihippus)<\/em>, is an intermediate between the true horse and the true donkey. Its ears are longer than those of a horse but shorter than those of a donkey. The front hooves are narrow; there are chestnuts (callouslike spots on the inside of the knees) on the front legs only, and the tail is short haired for a long distance from its root so that it appears to be tufted.<\/p>\nThe Sumerians (ancient Mesopotamians) were able to domesticate the onager, which was eventually replaced by the horse. It was used to draw chariots in Ur; a number of onagers were buried with their vehicles in a royal grave that dates from about 2500 BC<\/span>. Later the wild onager was a favorite hunter’s prize for Babylonian and Assyrian kings.<\/p>\nThe onager was very common in the steppe lands near Israel, where it was described as a freedom-loving desert animal (Jb 24:5; 39:5-8; Ps 104:11; Is 32:14; Jer 2:24; Hos 8:9). Ishmael was described as “free and untamed as a wild donkey” (Gn 16:12, nlt<\/span>)—that is, one who could not adjust to domestic life. Drought seems to have been responsible for the population decline of the onager in biblical times (Jer 14:6). The modern onager (Equus hemionus onager)<\/em> is slightly larger than the Syrian wild donkey that is extinct.<\/p>\nSee also<\/em> Travel.<\/p>\nDragon<\/p>\nAny one of a number of monstrous land and sea creatures. In biblical usage, “dragon” does not refer to the huge, fire-breathing, winged reptile of European folklore. The translators of the kjv<\/span> used the term to translate two Hebrew words that are usually rendered more precisely in modern translations. One word referred to desert animals; most scholars agree with the niv<\/span> that “jackals” is its proper meaning (Ps 44:19; Is 13:22; Jer 9:11; Mal 1:3). See<\/em> Jackal (below).<\/p>\nThe other Hebrew word translated “dragon” is harder to define. It was frequently used in reference to serpents (so translated in the rsv<\/span>: Ex 7:9-12; Dt 32:33; Ps 91:13). In other rsv<\/span> passages it is translated “sea monster” (Gn 1:21; Jb 7:12; Ps 148:7). The exact identity of such sea monsters is not known. Several rsv<\/span> passages retain the English “dragon.” In two of them (Ps 74:13; Is 27:1), the context indicates that sea monsters are meant. In three others (Is 51:9; Ez 29:3; 32:2) “dragon” seems to refer to the crocodile, a figurative reference to the Egyptian pharaoh at the time of the exodus. Jeremiah 51:34 (translated “monster” in the rsv<\/span>) may also refer to a voracious creature such as a crocodile. See<\/em> Crocodile (above).<\/p>\nBabylonian myths described monsters and dragons in primordial conflict with the god Marduk; they represented the principle of evil. In its figurative usages in Scripture, “dragon” has a similar significance, especially in the prophetic books. In the book of Revelation it is a symbol of Satan, the archenemy of God and his people (Rv 12:3-17; 13:2, 4, 11; 16:13; 20:2).<\/p>\nFish<\/p>\nAquatic animals frequently mentioned in the Bible without names or descriptions that enable us to identify the particular species. Since time immemorial, fish have constituted one of the staple foods of humanity, and they still serve as the chief source of protein in many parts of the world. The trade in fish was highly developed in biblical times. For example, one of the gates in Jerusalem was called the Fish Gate (Neh 3:3; Zep 1:10). The law in Leviticus 11:9-12 permitted the Jews to eat fish, but only those having both fins and scales. Scaleless fish such as catfish were forbidden, even though they had fins.<\/p>\nEgyptian paintings depict various methods of fishing, and the Philistines fished in the Mediterranean Sea. Since the people of Israel were not a seafaring nation, it is safe to assume that most of their fish came from freshwater lakes and rivers, especially the Sea of Galilee. Some 36 species of fish have been identified in that lake, including varieties of perch, carp, barbel, “sardine,” and catfish.<\/p>\nThe method of fishing characteristic of NT times was the dragnet. After a boat had put out into the deep (Lk 5:4), a large net would be thrown out from it and then dragged toward shore by the rowers in the boat, possibly with the help of a crew in another boat. The catch was sorted out on shore (Mt 13:47-48). Fishing was usually carried out at night when the coolness of the water brought fish closer to the surface and when they could not see the approaching nets.<\/p>\nThe Jews also fished by hook and line (Mt 17:27), a few by spear (Jb 41:7), and some by the throw net (Ez 47:10). Habakkuk refers to hook-and-line fishing, netting, and seining (1:15).<\/p>\nVery early in the history of the Christian church the fish became a symbol for Christ and the faith. It was scratched on the walls of Roman catacombs and may be seen today decorating walls, altars, pews, and vestments. The symbol came into use because the Greek word for “fish” (<\/em>ichthus<\/span>)<\/em> is composed of the first letter of each word in the Greek phrase “Jesus Christ, Son of God, Savior.” See<\/em> Whale (below).<\/p>\nFlea<\/p>\nTiny, irritating insect (1 Sm 24:14; 26:20, nlt<\/span>). Many species of fleas occur in Palestine, the most common being Pulex irritans.<\/em> About a thousand species are known around the world. Fleas are wingless parasites that have sharp jaws and suck out blood from the bodies of humans and animals. The body is wedge shaped, enabling the flea to burrow into folds of skin and hide there. The eggs, laid by the female in dust heaps in the corners of rooms, hatch into small, white larvae that pupate (a nonfeeding stage) in a cocoon. Soon adult fleas appear that immediately attach themselves to the body of a host. The female requires blood for the development of her eggs.<\/p>\nA flea bite is painful and causes some swelling and itching. Fleas are attracted by warmth. With favorable moisture and temperature, adult fleas can live a year or longer without food, but they are voracious feeders. The most dangerous fleas are those of the rat that transmit the organism responsible for bubonic plague. There were 41 recorded epidemics of bubonic plague before the Christian era.<\/p>\nFly<\/p>\nInsects of the order Diptera, which have one pair of wings. Many winged insects of other orders, however, are also called flies, such as the dragonfly or butterfly.<\/p>\nAs in almost all parts of the world, flies are abundant in Palestine. One of the most numerous is the common housefly (Musca domestica),<\/em> found chiefly around dung heaps and garbage. The female lays her eggs, out of which emerge white maggots that feed on refuse. After a few days the maggot develops into a cocoon out of which emerges the adult housefly. In the summer the whole cycle lasts about 12 days, so that a fly can breed about 20 generations a year.<\/p>\nAnother fly common to Palestine is the botfly (family Oestridae). It causes much discomfort among livestock by irritating them and spreading diseases. Tabanid flies (family Tabanidae), including the horsefly (genus Tabanus<\/em>) and related species, are also found in Palestine. Both the botfly and horsefly are known as gadflies because of the persistent distress they inflict. Babylonian King Nebuchadnezzar is spoken of as a gadfly in view of his invasion of Egypt (Jer 46:20).<\/p>\nThe fourth plague in Egypt just before the exodus featured “swarms of flies” (Ex 8:21-31, nlt<\/span>; cf. Pss 78:45; 105:31). Those swarms may have been made up of any or all the flies mentioned above. The maggots mentioned in Job 25:6 and Isaiah 14:11 and the worms in Exodus 16:24 and Job 7:5 and 17:14 were probably fly larvae.<\/p>\nA proverb quoted in Ecclesiastes 10:1 probably refers to the housefly, which would be attracted to an open, perfumed ointment bottle. Once inside it would drown and eventually decay, causing the ointment to spoil and stink. The fly is also referred to in Isaiah 7:18 where it symbolizes Egypt. Isaiah may have had in mind a horsefly (Tabanus arenivagus)<\/em> that attacks both humans and animals.<\/p>\nPhilistine inhabitants of the city of Ekron worshiped a god named Baal-zebul, meaning “Lord of the high places.” The Hebrews mockingly spoke of Baal-zebub, meaning “Lord of the flies” (2 Kgs 1:2). The NT form is Beelzebub (e.g., Mt 10:25; 12:24, 27).<\/p>\nFox<\/p>\nSmall, doglike carnivore with a bushy tail that is about half its body length. The red fox of the Holy Land (Vulpes palaetinae)<\/em> is similar to the North American red fox; it is smaller than a wolf and is normally a nocturnal solitary animal. The omnivorous fox eats almost any kind of food—fruits, plants, mice, beetles, and birds—but seldom touches carrion. It loves the sweet juice of grapes, but it also burrows underground tunnels that can destroy the vines (Sg 2:15). The fox is intelligent and known for its slyness (Lk 13:32). It has considerable endurance and can run at speeds up to 30 miles (48 kilometers) per hour. The Jews rebuilding Jerusalem’s wall were taunted by the wisecrack that even a fox jumping on their wall would knock it over (Neh 4:3).<\/p>\nThe Egyptian fox (Vulpes niloticus)<\/em> is found in the central and southern parts of the Holy Land. It is somewhat smaller than the common red fox. Its back is rust colored and its belly light. The Syrian fox (Vulpes flavescens)<\/em> that lives in the northern part of the Holy Land is shiny gold in color.<\/p>\nSome OT references such as Psalm 63:10 and Lamentations 5:18 are translated “fox” in the kjv<\/span> but probably refer to jackals. Jackals, not foxes, hunt in packs and tend to act as scavengers.<\/p>\nFrog<\/p>\nAmphibian (genus Rana<\/em>), living part of its life in the water and part on land.<\/p>\nFrogs and toads are covered with soft, hairless skin and lack a tail in the adult stage. The hind legs are much longer and more powerfully developed than the forelegs so that the animals are able to jump large distances. It has been suggested that the frog referred to in Scripture is an edible one, Rana ridibunda,<\/em> one of the aquatic frogs found in Egypt and in the stagnant waters of the Holy Land.<\/p>\nThe female frog lays her eggs in the water; after about a week the eggs hatch into tadpoles. Gradually through metamorphosis the tail is lost and limbs are acquired. Frogs must maintain a moist skin since they take oxygen through the skin as well as through their lungs; thus they must always remain close to water. They feed on insects and worms.<\/p>\nFrogs are found throughout the Palestinian lowlands, where their croaking is heard in the spring and on summer evenings. The Israelites seem to have associated frogs primarily with sliminess and foulness. They fell into the category of creeping or swarming creatures, which in general were ritually unclean (Lv 11:29-31). Since the frog was not specifically listed, however, rabbis did not consider it one of the animals that defiled human beings through contact.<\/p>\nIn Revelation 16:13 certain foul spirits are said to look like frogs. The ancient Egyptians made the frog a symbol of life and birth and an image of Heqet, the patron goddess of birth. She is depicted with a frog’s head giving life to the newborn. Thus that deity was discredited when the power of God afflicted Egypt in the second of the ten plagues on the Egyptians with the very animal that was her symbol (Ex 8:1-14; Pss 78:45; 105:30). The frog in question may have been the spotted frog of Egypt (Rana punctata,<\/em> or Rana ridibunda).<\/em><\/p>\nSee also<\/em> Plagues upon Egypt.<\/p>\nGazelle<\/p>\nSmall, dainty, graceful antelope with hollow recurved horns on both sexes. Two varieties exist in the Holy Land, the dorcas gazelle (Gazella dorcas),<\/em> which is pale fawn in color and up to 22 inches (56 centimeters) tall, and the Arabian gazelle (Gazella arabica),<\/em> which is a dark smoky color and up to 25 inches (63.5 centimeters) tall.<\/p>\nGazelles are still quite common throughout the desert and steppe areas of the Holy Land, especially in the Negev Desert. Herds usually consist of from 5 to 10 animals, but some varieties assemble in large migratory herds in the fall to relocate to lower elevations and new feeding grounds. Gazelles are herbivorous (plant eating). They are very shy and post guards to warn the herd of approaching danger.<\/p>\nIn biblical times the gazelle was probably the game animal most hunted by the Jews (Prv 6:5; Is 13:14). Pharaoh Tutankhamen hunted gazelles and ostriches. The gazelle is said to have graced Solomon’s table (1 Kgs 4:23). Gazelles were not easy to catch because of their great speed (2 Sm 2:18; 1 Chr 12:8; Prv 6:5); they surpass the deer in swiftness. They were trapped in various ways—encircled with nets, driven into enclosures with pitfalls, or forced into narrow valleys and shot with arrows. The Bedouin hunt gazelle with falcons and dogs; the falcon annoys the gazelle, striking it on the head and injuring it so that the dogs can overtake it.<\/p>\nThe gazelle is referred to in Song of Songs 2:9, 17; 4:5; 7:3; 8:14, where it is an image of feminine beauty.<\/p>\nGecko<\/p>\nReptile of the family Gekkonidae, referred to in Leviticus 11:30. In Jewish food law it was a ritually unclean lizard. There are seven species of geckos in the Holy Land (including Hemidactylus turcicus<\/em> and Ptyodactylus hasselquistii,<\/em> all insectivorous—insect eating). The gecko makes a low mourning sound by vibrating its tongue rapidly against the roof of its mouth. In legend the gecko was said to cause leprosy by crawling across a person’s body.<\/p>\nAnother name for the gecko is the wall lizard, so named because it can walk upside down on ceilings with the aid of the suction discs on its toes—but it often plops down into the middle of the home. Since it was considered unclean, such an intrusion would have been a disgusting nuisance to Jewish households (Lv 11:31-38).<\/p>\nSee also<\/em> Lizard (below).<\/p>\nGnat<\/p>\nAny very small fly, in common and biblical usage. According to the nlt<\/span>, the third plague in Egypt before the exodus consisted of gnats (Ex 8:16-18; Ps 105:31). The kjv<\/span> translates the Hebrew word there as “lice,” but the breeding pattern described in Exodus 8—insects rising from the dust—seems to fit gnats better than lice. Since “gnat” is a general term, the small flies of that plague may have included several small species such as mosquitos, harvester gnats, midges, or sand flies.<\/p>\nThe sand fly inflicts a far more painful bite than the mosquito. Further, it does not betray itself by a buzzing noise in flight and is so small that it penetrates most mosquito netting.<\/p>\nGnats were drawn to wine while it was fermenting. The Pharisees in particular would strain their wine to avoid consuming unclean insects (Mt 23:24).<\/p>\nGoat<\/p>\nCloven-hooved mammals (genus Capra<\/em>) with large eyes and big, floppy ears that constantly twitch. Both males and females have backward arching horns. The Palestinian goat is a ruminant (cud-chewing animal) of lighter build than the sheep.<\/p>\nThe goat was probably the earliest ruminant to be domesticated. Its wild ancestor seems to have been the Gezoar goat (Capra aegagrus).<\/em> Wild goats are believed to have been domesticated very early in Palestine. The goat of Bible times was probably the Syrian or Mamber variety (Capra hircus mambrica).<\/em> Domesticated goats may have as many as four kids in a litter, whereas wild goats bear only one or two.<\/p>\nThe Palestinian goat was commonly black. Speckled and spotted goats were a rarity, and for that reason Jacob’s request for those goats in Genesis 30:32 appeared very modest. There may also have been red goats (cf. 1 Sm 16:12; 19:13, where goat’s hair was used to imitate David’s hair, which was “ruddy” or auburn).<\/p>\nAlmost every part of the goat was used by the Israelites. The whole goat was used for sacrifice. Its flesh served as meat (Lv 7:23; Dt 14:4), and it was the principal source of milk (Prv 27:27). Goats were sheared in the late spring, and the goat hair was used for weaving tent cloth and for various domestic purposes (Ex 36:14; 1 Sm 19:13, 16). The tabernacle at Mt Sinai was made of goat’s hair blankets (Ex 26:7).<\/p>\nAdult male goats were generally not eaten because of their strong flavor and toughness and also because they were necessary to insure the flock’s increase. Young kids, however, were usually the chief meat for a feast and were offered to visitors as a symbol of hospitality. Goat milk is richer than the milk of cows and sheep and evidently had broader uses. A good goat gives three quarts of milk a day, from which a rich butter and buttermilk can be made. The average Hebrew family could have lived almost entirely on a single goat’s production.<\/p>\nGoatskin was tanned as leather, and the whole hide was turned into a skin bottle by sewing shut leg and neck apertures (Gn 21:14; Jos 9:4). Goatskin had many uses, including the construction of Hebrew musical instruments. The nebal, a large harp, was made with goatskin for its base sound. Drums had goatskin coverings.<\/p>\nGoats were herded with sheep in biblical times, but each group remained separate following its own bell-laden leader. Jesus was evidently referring to their common herding in his description of the Last Judgment (Mt 25:31-46).<\/p>\nBecause of their wool, sheep are valued more than goats. However, where pasture and water are scarce and thorny shrubs dominate over grass, sheep are difficult to keep and goats become important. They can live under conditions that suit neither cows nor sheep, producing large quantities of milk. The goat does not supply fat as the sheep does, and since its hair is coarse its wool is rather scarce. Goat-hair cloth called cilicium was used to make tents.<\/p>\nGoats have voracious appetites. They also were responsible for much damage done to the land of Palestine, breaking down terraces, destroying forests, and bringing about soil erosion by eating off all cover.<\/p>\nThe goat was recognized as a form of wealth, subject to the law of firstlings (Nm 18:17). It had to be eight days old before it could be offered as a sacrifice. A year-old male goat was one of the animals offered at the Passover (28:22), and two goats were offered on the Day of Atonement (Lv 16:7-10). The goat was also used for other specific sacrifices.<\/p>\nThe ibex, a type of wild goat (Capra ibex nubiana),<\/em> still lives in small numbers on the cliffs close to the Dead Sea. That it was known in ancient times is evident from rock carvings. It is distinguished from the true wild goat by having a more compact rump and horns that are slender and curved back. Its slender legs and sharp cloven hooves enable it to cling to narrow rock ledges, to jump between them, and to climb steep cliffs.<\/p>\nUsually the ibex is found in rugged mountain country among rocky crags and meadows just below the snow line (Ps 104:18). In Job 39:1 they are referred to as “mountain goats.” They frequently gather in herds of 5 to 20. They graze and browse, being active in the afternoon and sometimes feeding through the night. The large horn of the ibex was at one period made into the shofar that was blown in the second Jerusalem temple to announce the new year and the jubilee year.<\/p>\nThe goat was often used in a figurative and symbolic sense by the writers of the Bible: in Song of Songs 4:1 and 6:5 for the bride’s black hair; in Matthew 25:31-46 for the wicked; and in Ezekiel 34:17 and Daniel 8:5-8 for various human leaders.<\/p>\nGrasshopper<\/p>\nLarge insects of the Orthoptera order. They have chewing or biting mouth parts and two pairs of wings, the front pair of which is narrow and somewhat thickened and the hind pair membranous and used for flying. When not in use the flight wings are folded beneath the protective front wings like a fan against the body. By rubbing their wings together, male grasshoppers produce sounds that both males and females can detect. Grasshoppers pass through a partial metamorphosis; the egg hatches into a juvenile nymph that looks like an adult except for its smaller size and undeveloped wings. After several months the nymph becomes a winged adult.<\/p>\nThe terms “grasshopper” and “locust” are often used interchangeably. Actually the locust is a kind of grasshopper. Also confusing is the fact that other insects such as cicadas are sometimes called locusts. The difference between grasshoppers and locusts depends more on behavior than appearance. Grasshoppers are individual insects that lead solitary lives and do not migrate. The same insects when migrating in a swarm are called migratory grasshoppers or locusts. Elimination of their food supply by drought, flood, or fire may lead to migration. Climatic factors such as a warm dry winter also stimulate migrations.<\/p>\nGrasshoppers and locusts have been a staple food in the Middle East and also among the Indians of the American Southwest. To the Israelites the grasshopper was considered ritually clean and could be eaten (Lv 11:22).<\/p>\nSee also<\/em> Locust (below).<\/p>\nHare<\/p>\nAnimal of the genus and species Lepus europaeus judaeus, Lepus capensis,<\/em> and Lepus arabicus.<\/em> It is found in open country, often near or on cultivated lands, and in woods, usually deciduous rather than evergreen. It is an herbivorous rodent and is different from the rabbit, which is not found in Palestine. Although it is not a true ruminant according to modern classification (because it does not have a four-chambered stomach), the hare does rechew its food. It has a process of partial regurgitation of material too hard for the cells in the stomach to absorb initially; thus, the hare actually chews food previously swallowed.<\/p>\nNear Eastern hares have very long ears and large hind feet; their feet are well furred. They are similar to American jackrabbits, which are true hares. Hares do not dig or occupy burrows the way rabbits do. Hares are mainly nocturnal and spend their inactive hours hiding in vegetation. They eat grasses and herbaceous matter as well as twigs and young bark of woody plants. Hares breed with great rapidity—the young attaining sexual maturity at six months after birth.<\/p>\nThe hare was ceremonially unclean (Lv 11:6; Dt 14:7), evidently because although it appeared to chew its cud, it did not have cloven hooves. Consumption of hares has also been forbidden among the Arabs, Chinese, and Lapps, but the hare was widely hunted by other people in ancient and modern times. Its great speed, prolific breeding, timidity, and caution have saved it from extermination by its many enemies.<\/p>\nHippopotamus<\/p>\nLarge beast of problematic interpretation. Some early interpreters thought it referred to the elephant, others to the wild ox, the mammoth, or any large animal. It was called “behemoth” by the kjv<\/span> translators. Today it is generally agreed that the reference is to the hippopotamus (Hippopotamus amphibius),<\/em> a large, thick-skinned, amphibious mammal, an ungulate (having hooflike toenails) with a large head, a bulky, hairless body, and short legs.<\/p>\nThe description in Job 40:15-24 fits closely the modern hippopotamus (see nlt<\/span>), except for the depiction of the tail. At present the hippopotamus is found only in the rivers of Africa, but there is fossil evidence that it has existed in the Holy Land, perhaps in the swamps of northern Galilee and the Jordan Valley.<\/p>\nThe hippopotamus has highly developed sense organs, placed in such a way that it can see, hear, and smell almost without being seen; its eyes, ears, and nostrils can reach above water while the rest of the animal lies submerged. It has a large mouth, large tusks, and a short, heavy throat. The strong legs are so short that the belly almost reaches the ground when the animal is on the land. The hippopotamus lives on plants and herbs growing in rivers, but if food is scarce there, it forages on land, usually at night. In spite of its heavy body it is surprisingly agile on land.<\/p>\nHorse<\/p>\nPrzewalski’s horse (Equus przewalskii,<\/em> an eastern race that roamed about Mongolia until modern firearms destroyed most of them after World War I) and the tarpan (a western race of southern Russia that became extinct in the Ukraine in 1851). The domesticated horse (Equus caballus)<\/em> seems to have been derived from the tarpan. The original site of domestication is believed to have been Turkestan, a region north of Afghanistan and India, now in Russia. The horse differs from the donkey in that it has shorter ears, a longer mane with a forelock, a long hairy tail, and a soft, sensitive muzzle.<\/p>\nHorses were used in war not only for riding but also for pulling the heavy, springless war chariots. Two kinds of horses were needed for these different purposes, and the Hebrews distinguished between chariot horses and cavalry horses.<\/p>\n\nThe Lord warned the early Israelites against unnecessarily amassing military strength in the form of horses and thereby following the oppressive tactics of the powerful Egyptians (Dt 17:14-16), but the demands of war caused both David and Solomon to import horses from Egypt into their kingdoms and to breed them. Solomon greatly increased the number of horses in the Jewish kingdom and maintained large stables at various cities (1 Kgs 10:26) such as the regional defense centers of Megiddo, Hazor, and Gezer (1 Kgs 9:15-19). Ahab’s horses are mentioned in 1 Kings 18:5, and records of Shalmaneser III state that Ahab furnished 2,000 chariots to a coalition against Assyria.<\/p>\nIn early Israel, the horse was opposed as a symbol of pagan luxury and of dependence on physical power for defense (Dt 17:16; 1 Sm 8:11; Ps 20:7; Is 31:1). Horse trading, mentioned as early as Genesis 47:17, was carried on by Solomon between Egypt and the Syro-Hittite principalities (1 Kgs 10:28-29). Most biblical references to horses refer to their use in war, but horses were also used for transportation. Riding seems to have been less popular than the use of chariots. Cavalry units were not introduced until the 12th century BC<\/span> by the Medes. Joseph rode in Pharaoh’s second horse-drawn chariot (Gn 41:43), and Absalom made a display by riding a horse-drawn chariot (2 Sm 15:1). Naaman traveled by horse and chariot (2 Kgs 5:9). Later, horses were so common in Jerusalem that the royal palace had a special horse gate (2 Chr 23:15), and a gate of the city itself was known as the Horse Gate (Neh 3:28; Jer 31:40). Mordecai rode a royal horse of King Xerxes as a sign of honor (Est 6:8-11). Horses are often spoken of figuratively (Ps 32:9; “mare,” Sg 1:9; “stallions,” Jer 5:8; 12:5), especially in the context of judgment (Hb 3:8; Zec 1:8; 6:1-8; Rv 6:2-8; 9:17; 19:11-16).<\/p>\nSee also<\/em> Warfare; Travel.<\/p>\nHyena<\/p>\nStocky carnivore (Hyaena hyaena)<\/em> with coarse hair, an erect mane, and long hairs along the neck and back. Hyenas live in holes among rocks and banks. They are mainly nocturnal but are ordinarily neither noisy nor aggressive. Their cry, however, is a disagreeable, unearthly sound. Hyenas usually feed on carrion, crushing bones with their powerful jaws. If the carrion supply is inadequate, they will kill sheep, goats, or other small animals. When threatened, hyenas growl and erect their mane, but they rarely fight. They are massively built with forelegs longer than the hind legs.<\/p>\nKnown as scavengers in Africa, hyenas eat domestic refuse in the villages. In Palestine the striped hyena is a common predator, preferring rocky territory and even rock tombs. Since hyenas were notorious for raiding the graves of the dead, all Israelites who could afford it arranged for burial in tombs protected by massive stone doors. Absalom, King David’s son who was killed by Joab in the wild, was buried under a huge pile of stones to protect his corpse from molestation by hyenas (2 Sm 18:17).<\/p>\nJackal<\/p>\nCarnivore (Canis aureus)<\/em> smaller than the true wolf and with a shorter tail. It is similar to the fox but has a broader head, shorter ears, and longer legs. The fox is solitary; the jackal tends to be gregarious. Its tail can be drooping or erect, compared with the long horizontal tail of the fox. Jackals usually prowl at night, either singly, in pairs, or in packs through open savannah country. They eat small mammals, poultry, fruit, vegetables, and carrion. They spend their days in thickets and clumps of vegetation. Often they obtain scraps from kills by larger carnivores. Jackals can run at speeds of about 33 miles (53 kilometers) per hour.<\/p>\nThe jackal can reach a height of about 20 inches (51 centimeters), roughly the size of a German shepherd dog. Its back is pale yellow with dark, almost black, flanks. Its lips are black and its ears white on the inside. The howl of the jackal sounds like the crying of a child or the heartrending wail of the bereaved (Mi 1:8; cf. Jb 30:29). To other jackals the howl is merely an invitation calling the pack together for its nocturnal hunting.<\/p>\nOT references are chiefly to jackals prowling around ruined cities and wilderness areas (Neh 2:13; Ps 44:19; Is 13:22; 34:13; 35:7; Jer 9:11; 14:6; 49:33; 51:37; Lam 4:3; 5:18; Mal 1:3). Many such references are translated “dragon” in the kjv<\/span>, but “jackal” is more appropriate.<\/p>\nLeech<\/p>\nSegmented worm (class Hirundinea) up to five inches (12.7 centimeters) long with a flat body equipped with suction pads at each end. The mouth, located at the bottom of the front suction pad, has three teeth that the leech uses to pierce the skin of its host. The leech feeds on blood, and its glands secrete an anticoagulant to prevent the blood from clotting. The ordinary medicinal leech (Hirudo medicinalis) is abundant in springs and ponds from the Negev Desert to Galilee. It adheres to the bodies of human beings and animals that submerge themselves in water, injects its anticoagulant, and sucks their blood.<\/p>\nThe reference in Proverbs 30:15 is uncertain (see nlt<\/span>) but may be to the parasitic and greedy nature of the horse leech (genus Haemopis<\/em>). The small horse leech enters its host’s mouth and nostrils from water while the animal is drinking. A leech weighing one-half ounce (14.2 grams) has been known to gorge itself with two and a half ounces (71 grams) of concentrated blood and then to exist for 15 months with no more to eat.<\/p>\nLeopard<\/p>\nCalled Panthera pardus tulliana,<\/em> it is the most widespread of all the large wildcats. In rocky areas it lives in caves, but in forested regions it lives in thick vegetation. In OT times many lived in the vicinity of Mt Hermon (Sg 4:8).<\/p>\nThe leopard is somewhat smaller than the tiger, measuring up to 5 feet (1.5 meters) in length with a tail of about 30 inches (.8 meter). Its body is better proportioned than that of the tiger. The leopard takes its victim by surprise from a silent ambush, often concealing itself near villages or watering places and waiting for its prey, remaining in one spot for long spans of time. The leopard is swift on the ground (Hb 1:8), agile in trees, and very graceful in its movements. Its color is yellowish speckled with black spots (Jer 13:23). Daniel and John saw visions in which leopards were symbols of world powers (Dn 7:6; Rv 13:2).<\/p>\nThe leopard is a wary and cunning animal, formidable and ferocious (Jer 5:6; Hos 13:7; cf. Is 11:6). The leopard is dangerous not only to domestic animals but also to humans. With its natural camouflage it can hide on the forest floor, blending into the changing light and shadows. The Israelites were terrified of the leopard because it constantly ravaged their sheep and goats. Several biblical place names suggest that they were known for the leopards in their vicinity: Nimrah, Beth-nimrah, and Nimrim, a district northeast of the Dead Sea. It has survived in the Holy Land into the present century; a few leopards still exist in remote areas near Mt Tabor and Mt Carmel.<\/p>\nLeviathan<\/p>\nSea monster mentioned several times in the Bible (Pss 74:14; 104:26; Is 27:1, nlt<\/span>). It may refer to any of the larger marine animals such as large jellyfish, whales, or sharks, or to a large reptile like the crocodile. Some scholars think “Leviathan” may refer to animals now extinct, such as ichthyosaurs and plesiosaurs (marine reptiles similar to dinosaurs). The scriptural term might also refer to certain dinosaurs that spent part of their lives half-submerged in shallow lakes and oceans. Other scholars believe that most of the references are to the crocodile.<\/p>\nSee also<\/em> Crocodile (above).<\/p>\nLion<\/p>\nLarge, tawny-colored carnivore (Panthera leo)<\/em> that preys chiefly on hoofed mammals and charges by a series of leaps and bounds. Within historic times the lion ranged in Africa, Europe, and the Holy Land. In ancient times the territories of the African and Persian lions met in the Middle East. The lion of the Holy Land was the Asiatic or Persian lion (Panthera leo persica).<\/em><\/p>\nThe males have heavy manes that stop at the shoulders but cover much of the chest. The Persian lion cannot climb and is mainly nocturnal, returning to its lair or a thicket by day (Jer 4:7; 25:38; Na 2:11-12). This lion is about 5 feet (1.5 meters) long with a tasseled tail 30 inches (.8 meter) or so long; its shoulders may reach a height of 35 inches (.9 meter). It is one of the smallest of the lion breeds.<\/p>\nLions are usually found in pairs, though sometimes in larger numbers. A small group is known as a pride. They generally prefer open country but in Palestine evidently prowled the subtropical vegetation of the Jordan River valley. Lions, which usually hunt at dusk, kill smaller animals by a blow of the paw, larger ones by a bite in the throat. A lion does not remain in the same place for more than a few days. The animal is in its prime at about seven years of age, when it weighs from 400 to 600 pounds (181.6 to 272.4 kilograms).<\/p>\nThe lion does not characteristically attack humans, though like other great cats it may become a man-eater (1 Kgs 13:24-28; 20:36; 2 Kgs 17:25-26; Ps 57:4; Dn 6:7-27). Ordinarily, it attacks only out of great hunger or in self-defense. A very young lion that attacks humans can become dangerous if it develops a taste for human flesh. A very old lion, expelled from the pride because it can no longer keep up in the pursuit of antelope or gazelles, may choose humans as a relatively slow-moving prey.<\/p>\nA lion generally roars only on a full stomach—that is, after it has consumed its prey (Ps 22:13; Ez 22:25; Am 3:4). Nevertheless, its roaring arouses fear (Am 3:8; 1 Pt 5:8). The lion is a bold (2 Sm 17:10; Prv 28:1), destructive animal (Ps 7:2; Jer 2:30; Hos 5:14; Mi 5:8), and the enemy of flocks (Am 3:12).<\/p>\nLions were common in biblical times in all parts of the Holy Land. Hebrew has at least seven words for lion and young lion. The lion is referred to about 130 times in the OT—more than any other wild animal. Lions were evidently much less common in NT times. After gradually declining, they became extinct in Palestine shortly after AD<\/span> 1300. The lion was present in Mesopotamia, however, until the end of the 19th century.<\/p>\nLions played an important part in the political and religious symbolism of the Near East (1 Kgs 10:19-20). In Assyria and Babylonia the lion was regarded as a royal beast (Dn 7:4). Oriental monarchs maintained artificial lion pits as places of execution (Ez 19:1-9; Dn 6:7-16). Animals for these were captured in camouflaged nets or pits. To the Jews, the lion was the mightiest of beasts (Prv 30:29-31). Thus, it symbolized leadership (Gn 49:9-10; Nm 24:9) and hence eventually became a title for Christ (Rv 5:5). It was also the ensign of Judah’s tribe and was used by King Solomon in the decoration of his house and the temple.<\/p>\nLizard<\/p>\nReptiles of the suborder Lacertilia. Their skin is covered with scales. The lizard is a useful creature because it captures harmful insects and worms. Like other reptiles, it lays eggs with shells softer than those of a bird and with no clear division between the yolk and the white. Lizards are “cold-blooded” organisms without a temperature-maintenance mechanism; hence, they become inactive in cold weather.<\/p>\nLizards can survive in barren parched countryside. In the Near East they are encountered in great numbers in the Arabian Desert, the Sinai Peninsula, and the Judean wilderness. There may be as many as 44 different species of lizards in the Holy Land.<\/p>\nThe Dabb lizard (genus Uromastyx<\/em>), which attains a length of about 24 inches (61 centimeters), is found in the Negev Desert. It is omnivorous, an unusual trait since most lizards are insectivorous. It has a hard, rough skin, green with brown spots; a short, rounded head; and a powerful tail encircled with a row of strong spines that it uses as a weapon of defense.<\/p>\nLizards are listed as ceremonially unclean in Jewish law (Lv 11:29-31). The fact that lizards crawl on their bellies made them unclean. Contact with a lizard’s carcass defiled a law-abiding Jew (Lv 11:32-36). The nlt<\/span> translates the “lizards” of Leviticus 11 as “great lizard,” “gecko,” “monitor lizard,” “sand lizard,” and “chameleon.” The monitor lizard is a large lizard that lives in the deserts of southern Palestine, Sinai, and Egypt. It is up to 55 inches (1.4 meters) long with a long snout and sharp teeth. Other translators and commentators render the original Hebrew in a wide variety of ways, including “tortoise,” “ferret,” “lizard,” “snail,” “mole,” and even “water hen.” The fact that most of the original Hebrew words occur only once in Scripture makes it very difficult to be certain about their appropriate translation.<\/p>\nSee also<\/em> Gecko (above).<\/p>\nLocust<\/p>\nAn insect of the family Acridiidae.<\/em> It is referred to by at least 12 different names in Scripture. The various Hebrew words may refer to different stages of its development from larva to adult or to the type of damage that it causes. Locusts are characterized by swarming and mass migration. In modern times they have caused extensive and disastrous destruction to vegetation. Grasshoppers do not swarm or migrate en masse, differentiating them from the true locusts.<\/p>\nThe OT mentions several different species of locusts. Leviticus 11:22 seems to refer to the slant-faced (bald) locust and also to the katydid, or long-horned grasshopper. The reference in Deuteronomy 28:42 may be to the mole cricket. In Joel 1:4 and 2:25 and in Nahum 3:16-17, successive stages of the insect’s development are described. The cutting locust (kjv<\/span> “palmerworm”) of Joel is probably the first instar (stage of development), the swarming locusts (kjv<\/span> “locust”) are middle stages, and the hopping locusts (kjv<\/span> “cankerworm”) later instars but not yet fully matured insects. In the adult stage, called destroying locusts (kjv<\/span> “caterpillar”), the color of the locust is reddish brown, which turns to yellow with a brownish network on the wings.<\/p>\nOnly three of the hundreds of varieties of locusts found in Bible lands are capable of multiplying into great swarms, and only the desert locust (Schistocerca gergaria)<\/em> can be considered widespread in all the Bible lands. The desert locust is native to the Sudan (Africa). It is a little over two inches (5 centimeters) long and has a wingspread of some five inches (12.7 centimeters). It shows two phases, a solitary phase and a gregarious phase, with a possible third phase known as transiens. There are differences in the immature and adult forms of the phases in color and physiology.<\/p>\nThe quantity and distribution of rains are important factors in the extent of swarming. Moist soil is needed for depositing the eggs and permitting them to develop. Each female deposits from one to six egg pods, containing 28 to 146 eggs each. The larvae emerge in 15 to 43 days.<\/p>\nIn the gregarious phase (from the second stage of metamorphosis onward), the locust is driven by a strong wandering instinct. Masses of them form a random procession of overflowing locust bodies that ignore any obstruction. They swarm over everything (Jl 2:4-9). The only regulator of their activities is temperature; they are immobilized by high or low temperatures. Taking to wing they may move 1,200 miles (1,930.8 kilometers) from their native home. They fly in compact formations large enough to blot out the light of the sun. Their movement seems to be controlled by hormones, but the direction is influenced by the wind. The swarms consume almost every plant in their path, sparing only the carob, sycamore, castor tree, and oleander bush.<\/p>\nA locust plague was one of the most severe evils to come upon the ancient world (Dt 28:38). Joel 2:1-11 describes a locust plague in graphic terms, using it as a symbol of God’s destroying judgment. Special days of prayer, fasting, and trumpet blowing were prescribed to remove locust plagues (1 Kgs 8:37-38; 2 Chr 6:28-29; Jl 2:12-17). Locusts symbolized powerful and merciless enemies that completely destroyed the earnings of human toil (Jgs 6:5; Is 33:4; Jer 46:23; 51:27; Na 3:15).<\/p>\nBedouins eat locusts raw, roasted, or boiled, preserving them by drying and threading. They are also crushed and ground, and the grist used in cooking or eaten with bread, sometimes mixed with honey and dates. Such was the diet of John the Baptist (Mk 1:6). The Greeks ground locusts in stone mortars to make flour of them.<\/p>\nThe ancients considered the two large hind legs, or jumping legs, as separate limbs and had a special name for them. Hence locusts were described as having four legs, a reference to the four smaller walking legs. “Going on all fours” thus referred to creeping or walking as opposed to jumping and did not mean that the unclean insects had only four legs in all. Because of its two hind jumping legs, the locust was exempted from the prohibition against unclean insects (Lv 11:20-23).<\/p>\nSee also<\/em> Plagues upon Egypt.<\/p>\nMole<\/p>\nRodent (Spalax ehrenbergi)<\/em> from six to nine inches (15 to 23 centimeters) long, which burrows in any area where the soil is suitable for digging; it should be called a mole rat. Common in the Holy Land, large numbers are found in the vicinity of Jerusalem. Isaiah 2:20 refers to the mole, as does Leviticus 11:29-30 (nlt<\/span>).<\/p>\nThe mole rat has no tail and is molelike in appearance, but neither true moles nor shrews have ever been found in the Holy Land. The mole rat’s teeth are strong and protruding like those of a squirrel. The neck is short and thick with a plump body shaped like a sausage. The short legs have broad paws with claws adapted for burrowing. The fur is soft, thick, and ashen gray. Its ears and almost sightless eyes, which are no larger than poppyseeds, are hidden in the fur. Folklore taught that touching a mole rat would result in blindness.<\/p>\nIn the wet winter season the mole rat builds breeding mounds resembling those of pocket gophers. It builds less complex resting mounds in the summer, although both have rather elaborate tunnel systems. The mole rat feeds on roots, bulbs, tubers, and various other subterranean plant parts, often doing extensive damage to agriculture.<\/p>\nMoth<\/p>\nInsect of the genus Tineola<\/em> that lays its eggs on wool or furs, its larvae feeding on those materials. The destructive qualities of moths are referred to in several biblical passages (Jb 13:28; Ps 39:11; Is 50:9; Hos 5:12; Mt 6:19-20; Lk 12:33; Jas 5:2). In Isaiah 51:8 “worm” (nlt<\/span>) refers specifically to the larva of the clothes moth. The moth symbolizes disintegration, decay, and weakening. It is only the larvae that do the damage. The adult is quite harmless and feeds mainly on the nectar of flowers. It is easily crushed (Jb 4:19). The clothes moth reproduces in May or June. It enters human dwellings in the evening. A week after the eggs are laid the larvae appear and immediately begin their work of destruction, eating anything within reach made of animal fibers.<\/p>\nThe moth’s destructive activity is done in secret without any sound and without any dramatic appearance, such as a swarm that blots out the sun. In an age when wealth was counted more in possessions than in money, and when among those possessions wool clothing was highly valued, moths could literally cause economic disaster; hence the words of Jesus in the Sermon on the Mount (Mt 6:19-20).<\/p>\nThere are hundreds of species of moths other than the clothes moth in the Holy Land; they are harmless to leaves, flowers, fruit, trees, and seeds. As with the clothes moth, the larvae inflict the damage.<\/p>\nMouse<\/p>\nRodent of the family Muridae, especially genus Mus.<\/em> The mouse was regarded as unclean because, being short legged, it was considered one of the creeping creatures (Lv 11:29). Mice known as commensals live in dwellings and tend to have longer tails and to be darker in color than wild mice, which are active chiefly at night. Mice are good climbers and even good swimmers. Wild mice eat many kinds of vegetation, including seeds, fleshy roots, leaves, and stems. At times they store food.<\/p>\nThe Hebrew word for “mouse” (Lv 11:29; 1 Sm 6:4-5; Is 66:17) is probably a general term for various rats and mice. The root meaning of the Hebrew word “mouse” is “destruction of corn,” a reference to the damage mice do to field crops. At least 23 varieties of mouselike rodents are known in the Holy Land. They cause food spoilage, damage household articles, and transport the host fleas that spread typhus, spotted fever, and bubonic plague. Plague bacteria may have caused the tumors or swellings among the Philistines (1 Sm 6:5). Isaiah 66:17 refers to a pre-exilic Canaanite cultic practice in which mice were eaten; the reference may actually be to the hamster. A number of rodents are eaten by Arabs of the Near East; the gerbil is considered a special delicacy. See<\/em> Mole (above).<\/p>\nMule<\/p>\nHybrid offspring of a male ass and a female horse (Equus asinus mulus),<\/em> ordinarily sterile. The offspring of a female donkey and a stallion (male horse) is known as a hinny and is of little value because of its inferior size.<\/p>\nBecause crossbreeding was forbidden in the law (Lv 19:19), the Israelites procured mules from the Gentiles, perhaps from the Phoenicians, since Tyre (a Phoenician seaport in what is now southern Lebanon) imported horses and mules (Ez 27:14). Mules did not appear in Israel until David’s reign (2 Sm 13:29), possibly because of the rarity of horses among the Hebrews. Mules were used chiefly by members of the royal court and by other nobles. King David rode on a mule, and Solomon rode to his inaugaration on King David’s mule (1 Kgs 1:33). Absalom met his death riding on a mule (2 Sm 18:9). Mules were less common than horses, camels, and asses in the postexilic community (Ezr 2:66). In antiquity Asia Minor was especially noted for breeding fine mules.<\/p>\nMules have long enjoyed a reputation for obstinacy, but that trait is not mentioned in the Bible. The mule is prized for riding and for carrying heavy burdens, especially in warm mountainous regions. They are sure-footed and thrive best in hot, dry climates. The mule has the frugality, endurance, and steady gait of an ass along with the size, strength, swiftness, and courage of a horse. Mules are almost never sick. They live longer than horses. They can carry a load of up to 300 pounds (136 kilograms) as far as 30 miles (48.3 kilometers) a day.<\/p>\nSee also<\/em> Travel.<\/p>\nPig<\/p>\nMost properly, newborn swine. “Swine” is technically the better name for the species, but it is rarely used in common speech today. The domestic pigs of the Middle East derived from the wild pig (Sus scrofa).<\/em> The pig is the most prolific and abundant supplier of meat and fat for food. A thick layer of fat just under the skin is especially pronounced in domestic breeds. Pigs cannot be driven, so they are of value only to the settled farmer. The Hebrews were originally a nomadic people; therefore, they had little use for an animal closely associated with settled life. An Egyptian prince of about 1500 BC<\/span>, however, is recorded as owning a herd of 1,500 swine.<\/p>\nThe pig is clumsily built, yet lively and able to move with agility and speed. The most conspicuous characteristic of the pig is a truncated, mobile snout terminating in a disc-shaped surface on which the nostrils are located. Most pigs have large tusks in both jaws which grow continuously in life. The tusks of the upper jaw are unique in that they curve upward instead of pointing downward as in most animals. The excrement of a pig has an almost unbearable odor, which clings not only to the pig itself but also to swineherds, who can be identified a long way off.<\/p>\nPigs were never raised in the Holy Land by Jews. The great herd into which Jesus drove the unclean spirits was encountered in the land of the Gadarenes, a non-Jewish area east of the Jordan. The Gadarene demons took refuge in a herd of pigs feeding on a bluff overlooking the Sea of Galilee (Mt 8:28-32).<\/p>\nWild pigs were found in the Holy Land as in many countries today. Psalm 80:13 refers to the destructiveness of a wild boar (the male, or hog) attacking growing crops. A party of wild boars can destroy an entire vineyard or a field of crops in a single night. They devour, trample, and ravage everything within reach.<\/p>\nBoar hunts were common in ancient Mesopotamia. Wild boars do not attack unless molested, but they are dangerous when aroused. They travel in bands of from 6 to 50 and are most active in the evening and early morning hours. The body is covered with stiff bristles and usually some finer hair, but the body covering is often quite scanty. Wild pigs are mainly vegetarian, feeding on roots, nuts, grains, and plant stems. Wild boars were particularly abundant in the mountainous regions of Lebanon and Anti-Lebanon, in the Jordan River valley, and in wooded sections such as Mt Tabor.<\/p>\nStrict Jews would not even mention swine by name but would always substitute the term “the abomination.” Israelites considered themselves polluted if they were even touched by a swine’s bristle. To the Jews, the pig symbolized filth and ugliness. Pigs will eat fecal material, vermin, rodents, carrion, and the like (2 Pt 2:22). Proverbs 11:22 refers to the incongruity of a golden ring in the nose of an animal showing such characteristics. A similar metaphor occurs in Jesus’ statement about casting pearls before swine (Mt 7:6). The prodigal son’s degeneration was shown by his being forced in his poverty to feed pigs and eat their food (Lk 15:15-16).<\/p>\nEating the flesh of pigs was forbidden to the Jews (Lv 11:7; Dt 14:8). The Canaanites in the Holy Land killed and ate pigs freely. In intertestamental times Antiochus IV (Epiphanes), a Syrian king whose territories included Israel, used the pig to “Hellenize” the Jews. He first tested their loyalty to the Jewish faith by requiring the consumption of pork, considered a delicacy by the Greeks (2 Macc 6:18). The act of desecration that drove the Jews to rebellion, however, was the sprinkling of pig blood on the temple altar in a sacrifice to Zeus (1 Macc 1:47).<\/p>\nPigs were frequently used in pagan worship (Is 65:4; 66:3, 17), which may account for their being forbidden to the Jews as food. Evidence in the Holy Land shows that pigs were sacrificed long before Hellenistic times. Pig bones were found in a grotto below the rock-cut place of sacrifice at Gezer. A similar underground chamber with vessels containing piglet bones at Tirzah dates to the middle Bronze Age (about 2000 BC<\/span>).<\/p>\nAlabaster fragments of a statuette of a pig ready to be sacrificed have been unearthed. Swine were sacrificed to Aphrodite (Venus) in Greece and Asia Minor. In addition, pigs were sacrificed in connection with oaths and treaties; in the Iliad,<\/em> Agamemnon sacrificed a boar to Zeus and Helios. So it is not surprising that among the Jews the pig became a symbol of filthiness and paganism.<\/p>\nIt is possible that eating pork was forbidden primarily because the pig may carry many worm parasites such as trichina, though that is also true of some “clean” animals. Another reason for forbidding their consumption may have been that pigs eat carrion. Some people are allergic to pork in hot weather—another suggested reason behind the Jewish taboo. The same taboo exists among the Muslims and existed in certain social strata in Egypt.<\/p>\nPorcupine<\/p>\nRodent, Hystrix cristata,<\/em> which lives in forested areas, rocky hills, ravines, and valleys. The porcupine is still found in the Holy Land today. It has long quills that can be raised to give the appearance of a crest. It is almost entirely nocturnal. It burrows by day into a natural cavity or crevice. The Old World porcupine rarely climbed trees, although the New World porcupine frequently does. A porcupine may weigh as much as 60 pounds (27.2 kilograms). It eats fruit, bark, roots, and other vegetation, and carrion as well. Although its flesh is edible, the porcupine was not classed among the clean animals for the Israelites. The reference in Isaiah 34:11 (rsv<\/span>) is probably to the porcupine, as is Isaiah 14:23 in the nlt<\/span>. See<\/em> Hedgehog.<\/p>\nScorpion<\/p>\nArthropod of the same group as spiders (arachnids). A dozen species of scorpions (order Scorpionida) are found in the Holy Land, but 90 percent of the scorpions are yellow scorpions, usually three to five inches (7.6 to 12.7 centimeters) long. The rock scorpion, also common to the Holy Land, is as thick as a man’s finger and from five to seven inches (12.7 to 17.8 centimeters) in length. Scorpions are slow, nocturnal invertebrates that rest beneath stones by day and prey on insects and other arachnids by night. At the end of its long tail the scorpion carries a poisonous sting that is fatal to most prey and extremely painful to humans (Rv 9:3, 5, 10; cf. 1 Kgs 12:11, 14). Scorpions symbolize Ezekiel’s evil countrymen (Ez 2:6) and the demonic forces of Satan (Lk 10:19). The scorpion is referred to as frequenting the Sinai Desert (Dt 8:15).<\/p>\nA scorpion has from six to eight eyes. It has eight legs like a spider and two lobsterlike claws with which it catches and holds its prey. It feeds particularly on locusts and beetles. In many species the female scorpion eats the male after mating. Scorpions lay eggs that hatch very shortly after laying. Scorpions prefer warmer climates, and because of their desire for warmth, enter houses, especially at night, hiding in beds, blankets, footwear, and clothing.<\/p>\nSheep<\/p>\nDomestic animal, Ovis orientalis,<\/em> referred to directly or by some term such as ewe, lamb, ram, or by some fact concerning them over 700 times in Scripture.<\/p>\nSheep represented the chief wealth and total livelihood of pastoral peoples, providing food to eat, milk to drink, wool for the making of cloth, and hides and bones for other uses. In addition, the sheep was a medium of exchange and a sacrificial animal. The number of sheep raised in ancient times was prodigious. Mesha, king of Moab, paid a tribute annually of 100,000 lambs and the wool of 100,000 rams (2 Kgs 3:4). The Israelites took 250,000 sheep from the Hagrites (1 Chr 5:21).<\/p>\nSheep shearing was often done for festivals (2 Sm 13:23). The sheep was held down on its side and its legs were tied together; then it lay docilely while its wool was clipped (Is 53:7). Sheep reserved for burnt offerings were not shorn; nothing could be held back from a sacrifice to the Lord.<\/p>\nWool had to be processed before it could be used for clothing. First it was washed, sometimes while still on the sheep, then carded and perhaps weighed for the market. The spinning of wool was regarded as a woman’s work (Prv 31:19), but weaving the spun thread into cloth on a loom was primarily a man’s occupation.<\/p>\nThe Bible reports that Abel kept sheep (Gn 4:2). The first sheep to be domesticated was probably the argali (Ovis ammon),<\/em> a variety of the urial (Ovis vignei),<\/em> a mountainous species still existing in Turkestan and Mongolia. Five breeds had reached Mesopotamia by 2000 BC<\/span>; all were of the urial stock.<\/p>\nThe sheep known in Israel was the broad-tailed sheep (Ovis orientalis vignei<\/em> or laticaudata),<\/em> of which the tail weighs from 10 to 15 pounds (4.5 to 6.8 kilograms) and has always been considered a delicacy. Thus the Lord asked for this choice part as a sacrifice (Ex 29:22-25).<\/p>\nOnly the ram of the broad-tailed sheep has horns, but in other varieties of sheep in the Holy Land the ewe also has horns. The horns, two to three inches (5 to 8 centimeters) in diameter, can be potent weapons. Rams’ horns could be used as trumpets (Jos 6:4) or as oil containers (1 Sm 16:1).<\/p>\nAlthough the sheep is very similar to the goat, it is differentiated by a lower forehead, its angulated spiral horns marked with transverse wrinkles and curved slightly outward, its covering of wool, and its lack of a “goatee.” Most sheep are white (Ps 147:16; Is 1:18; Dn 7:9; Rv 1:14).<\/p>\nThe flesh of sheep was a luxury in the biblical culture. King Solomon required a daily provision of 100 sheep for his table (1 Kgs 4:23), but the common people ate lamb or mutton only on festive occasions. A young ram was usually chosen because the ewes were more important to the future prospects of the herd. The meat was boiled in large caldrons. The milk of the sheep is extremely rich; in biblical times it was usually allowed to curdle before drinking. Possibly some Israelites kept lambs in their houses as pets (2 Sm 12:3-4).<\/p>\nTo protect the flock at night against predatory attacks, the shepherd tried to provide a fold. In meadows near villages, folds were built and watchmen were hired to relieve the shepherds. The shepherds of the nativity story were out in the field (Lk 2:8); they had no fold but probably had set up a tent for shelter, consisting simply of goat-hair blankets spread across sapling supports. The scarcity of springs in the Holy Land made the watering of the flock a crucial problem for the shepherd (Gn 13:8-11).<\/p>\nWild mountain sheep, varieties of Ovis orientalis,<\/em> are known in the Mediterranean area (Dt 14:5). The Deuteronomy passage (kjv<\/span> “chamois”) might also refer to Ovis traelaphus,<\/em> a sheep about five feet high (1.5 meters) with long, curved horns. Another possibility is the Barbary sheep that lives in small flocks in rugged mountain areas in Barbary, Egypt, and Mt Sinai. The true chamois is unknown in Palestine.<\/p>\nThe sheep is also used figuratively in Scripture. The ram represented great strength and fittingly symbolized Medo-Persia in Daniel’s vision (Dn 8:3). It is the nature of sheep to be gentle and submissive (Is 53:7; Jer 11:19), defenseless (Mi 5:8; Mt 10:16), and in constant need of guidance and care (Nm 27:17; Mt 9:36). Such qualities are regarded as desirable in the lives of believers in Christ; hence the many figurative references to sheep in the NT and to Jesus as shepherd (Mk 6:34; Jn 10:1-30; Rom 8:35-37; Heb 13:20-21; 1 Pt 2:25). The resurrected Christ told the apostle Peter to “feed my lambs” and “tend my sheep” (Jn 21:15-17).<\/p>\nSee also<\/em> Offerings and Sacrifices.<\/p>\nSnail<\/p>\nInvertebrate gastropods (mollusks). Land snails are very numerous in the Near East. Some freshwater forms serve as hosts for the schistosome worm, the fluke parasite causing the dread disease bilharzia (schistosomiasis).<\/p>\nPurple dyes of all shades were highly valued in the ancient world. A royal purple dye was obtained from secretions of a sea snail (Murex trunculus<\/em> and Murex brandaris).<\/em> Evidently, that process was developed by Phoenicians, Egyptians, and Assyrians as early as 1500 BC<\/span>. The “purple” fishermen had their own guild during the time of the Roman Empire. The snails were harvested during the fall and winter seasons; in the spring, when egg laying took place, little dye was available. The snails tended to remain concealed in the summer. They inhabited the waters off Crete and Phoenicia. Tyrian purple, produced in the Phoenician city of Tyre, the center of the purple-dye industry, was obtained by a double dyeing. Large deposits of murex shells from dyeing operations have been found along the Mediterranean shoreline. The Israelites had to import purple goods (Ez 27:16). Lydia was a “seller of purple” or of cloth so dyed (Acts 16:14). Purple was a sign of distinction, royalty, and wealth (cf. Ex 25:4; 28:5-6, 15; Nm 15:38; 2 Chr 2:7; Est 8:15; Prv 31:22; Sg 3:10; Ez 27:7; Dn 5:7).<\/p>\nExodus 30:34-35 refers to “onycha,” which was an important ingredient of incense. Onycha is the horny, clawlike operculum (the plate that closes off the opening of its shell when a snail is retracted) of a Near Eastern member of the molluskan family Strombidae. The operculum is sometimes used for offense or locomotion as well as for defense. When burned, the operculum gives off a sharp, strong scent, and when mixed with more fragrant but less powerful substances is even more potent. The name “onycha” is derived from a Greek word (onyx)<\/em> for a fingernail or a claw.<\/p>\nSee also<\/em> Dye, Dyeing, Dyer.<\/p>\nSnake<\/p>\nVarious species of snake, suborder Ophidia (Serpentes). In the Bible nine Hebrew words and four Greek ones refer to snakes. The most common Hebrew word is onomatopoeic—that is, it is an imitation of a snake hissing or of the sound it produces as it scrapes its scales along the ground (cf. Jer 46:22). Many types of snakes lay eggs (Is 59:5), although some retain the eggs in the body until ready to hatch.<\/p>\nSnakes are among the most widespread reptiles and are found on all continents except Antarctica; they decrease in numbers and species toward the poles but increase as one approaches the equator. Thirty-three species of snakes are known in Palestine and neighboring countries, 20 of which are poisonous. Two dangerous characteristics of the snake noted by biblical writers are its inconspicuous way of moving and the ease with which it hides itself.<\/p>\nMany snakes are able to swallow animals several times their own diameter because of their unusually flexible jaw mechanism. They lack not only legs but also movable eyelids. Snakes periodically shed their skins. The tongue is actually a hearing apparatus sensitive to airborne vibrations and probably to heat waves.<\/p>\nThe venom of poisonous species is a clear, thin secretion, transmitted to the victim’s bloodstream by means of fangs. Two types of venom are known: that of the vipers, which affects respiration and disintegrates red blood cells, and that of the cobras, which paralyzes the nervous system.<\/p>\nThe “asp” referred to in the Bible is probably the cobra; the “adder” is the viper. The “cockatrice” (kjv<\/span>) is probably the adder. Serpents were associated with worship in Canaanite religion and symbolized evil deities among many other peoples. Steles (upright stones bearing inscriptions) have been unearthed at several sites in the Holy Land and Syria depicting a god or worshiper with a snake winding about the legs or body. Because the Israelites were burning incense in pagan worship of Moses’ bronze serpent (Nm 21:8-9), King Hezekiah destroyed it in his religious reform (2 Kgs 18:4).<\/p>\nAlthough snakes have been an object of veneration in some religions, in the Judeo-Christian tradition snakes represent evil and, more specifically, the devil. That association began in the Garden of Eden (Gn 3:1-15) and is also found in the book of Revelation (12:9; 20:2-3).<\/p>\nSee also<\/em> Adder (above); Asp (above).<\/p>\nSpider<\/p>\nAnimal of the order Araneida. Between 600 and 700 different species inhabit the Holy Land. Spiders are different from insects in that, like scorpions, they have four pairs of legs instead of three. Spiders are equipped with poison glands—the effectiveness varying from species to species. A few can kill only insects, but others can also kill birds and mice.<\/p>\nMost spiders have a pair of spinnerets attached to silk glands on the underside of the abdomen; from them a web is extruded. In the Bible the spider’s web is referred to as a symbol of frailty and insecurity (Jb 8:14; Is 59:5-6).<\/p>\nSponge<\/p>\nSimple marine animals, phylum Porifera. The term “sponge” also refers to those animals’ skeletal remains. The sponge has a porous body composed of tubules and cells.<\/p>\nSponge fishing was well known in the Mediterranean area in ancient times. It was practiced particularly along the Anatolian and Syrian coasts. Sponges were harvested by divers. The use of sponges in absorbing liquids is referred to in the Bible (Mt 27:48; Mk 15:36).<\/p>\nUnicorn<\/p>\nSee<\/em> Wild Ox (below).<\/p>\nWasp<\/p>\nInsects of the family Vespidae. Hornets are social wasps that build large aerial apartment houses in which 1,000 or more individuals may live. In the Bible the hornet is used as a metaphor for God’s use of military forces (Ex 23:28; Dt 7:20; Jos 24:12).<\/p>\nWhale<\/p>\nLargest of all living creatures, including those that have become extinct. Whales are air-breathing mammals of the order Cetacea.<\/p>\nTwo varieties of whales visit the shores of the Holy Land at times. The finback whale (Balaenoptera physalus)<\/em> weighs about 200 tons (181 metric tons) and lives mainly in the Arctic region but sometimes passes through the Straits of Gibraltar to reach the eastern Mediterranean Sea. It feeds on small marine organisms that it strains through its whale bone; it does not have teeth. The finback whale’s esophagus is narrow.<\/p>\nThe sperm whale (Physeter catodon),<\/em> about 60 feet (18.3 meters) long, has a curiously shaped head that looks like a battering ram. The teeth in the lower jaw of the male sperm whale are about seven inches (17.8 centimeters) long. It feeds on big fish, even on sharks. It has a large throat opening.<\/p>\nWhales are referred to in Genesis 1:21 and Job 7:12 (kjv<\/span> only). The “great fish” of Jonah 2:1 need not have been a whale but could have been a large shark, such as the whale shark (Rhineodon),<\/em> which grows 70 feet (21.3 meters) long and lacks the terrible teeth of other sharks. Whatever the actual marine organism, Jonah’s deliverance was miraculous. The Greek word for “whale” is sometimes used as a general term for “sea monster” or huge fish and may be used in that sense in Matthew 12:40.<\/p>\nWild Ox<\/p>\nLarge, fierce, fleet, intractable animal (Bos primigenius).<\/em> It had a long, lean rump with a straight back and a long, narrow head. The animal described in Job 39:9-12 is clearly the wild ox. The two horns (Dt 33:17), its outstanding characteristic, were straight and as long as the head (Nm 23:22; 24:8; Ps 22:21). Kings often symbolized their dominion by wearing a helmet with two wild ox horns (cf. Pss 92:10; 132:17-18). The horns were often used as drinking vessels by the Israelites; some were large enough to hold four gallons (15 liters).<\/p>\nHunting the wild ox was a favorite sport of Assyrian kings. Tiglath-pileser I hunted it in the Lebanon Mountains about 1100 BC<\/span> (cf. Ps 29:6). At one time the animal referred to in Job 39:9-12 was thought to be the oryx or antelope because of the similarity between the Hebrew word in Job and the Arabian name for oryx. The translators of the kjv<\/span> called the wild ox a “unicorn” because of representations found on Babylonian mosaics and Egyptian drawings. Those representations showed it in strict profile, showing only one horn—hence, “unicorn.” Jerome’s Vulgate, a Latin Bible translation (fourth century AD<\/span>) and Martin Luther’s German version translated it similarly.<\/p>\nWolf<\/p>\nLarge doglike mammal (Canis lupus)<\/em> that travels in bands of up to 30 animals. From the nose to the rump, the wolf measures about 3 feet (.9 meter); its drooping tail is about 18 inches (.5 meter) long. It looks much like a skinny German shepherd dog. The grayish yellow pelt is coarse and short haired.<\/p>\nWolves hunt singly or in relays, usually at night (Jer 5:6). Wolves have acute hearing and sight but rely chiefly on scent and usually catch their prey in a swift, open chase. The wolf has a reputation for boldness, fierceness, and voracity (Gn 49:27; Hb 1:8). It commonly kills more than it can eat or drag away and thus is known for its greediness.<\/p>\nThe wolf is a restless animal, always on the move; hunger drives it from one place to another in constant search of new hunting grounds. During spring and fall, wolves usually roam singly or in pairs, whereas in summer they may travel in family groups. In winter, several such groups may join to form a large pack. Wolves are intelligent, social creatures, faithful to their own kind. They mate for life. Individually, the wolf is a rather timid animal; it would much rather avoid human beings. But collectively wolves can be among the most dangerous animals alive.<\/p>\nIn Egypt, Rome, and Greece the wolf was considered sacred. Wolves were well known in the Holy Land and are still found there and also in many places in Asia Minor. Shepherds continually battled with wolves that plundered their flocks (Jn 10:12).<\/p>\nThe Bible refers to wolves in a literal sense in only three places (Is 11:6; 65:25; Jn 10:12), all other references being figurative. Usually the wolf is a symbol of enemies or the wicked (e.g., Ez 22:27; Zep 3:3; Acts 20:29). Both the wolf’s courage and its cruelty were probably in the mind of the patriarch Jacob when he predicted the fate of Benjamin’s tribe (Gn 49:27).<\/p>\nWorm<\/p>\nActually insect larvae in most biblical references, usually maggots, the larvae of flies (see Fly, above). For example, maggots are evidently referred to in accounts of worms feeding on spoiled manna (Ex 16:19-20), corpses (Jb 21:26; Is 14:11), or open wounds (Jb 7:5). Mark 9:48 refers to a maggot that eats dead flesh. In Acts 12:23 a fatal, worm-induced abdominal disease of King Herod is mentioned. In other cases, the reference is to the larvae of other insects (Is 51:8). In Deuteronomy 28:39 and Jonah 4:7 the vine weevil (Cochylis ambiguella)<\/em> is probably referred to; it destroys vines by boring into their stems. Comparing a man to a worm is a metaphor for abasement (Jb 25:6; Ps 22:6).<\/p>","summary_ro":"ANIMALS In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals ...","summary_en":"ANIMALS In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2723,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Armageddon","title_en":"Armageddon","content_ro":"<h3>ARMAGEDDON<\/h3>\nHebrew word in Revelation 16:16 meaning “Mount Megiddo.” It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad plain of Jezreel in northern Palestine. The area of Megiddo was important commercially and militarily and was the scene of many important battles in Israel’s history. There the Lord routed Sisera before the armies of Deborah and Barak (Jgs 4–5); Gideon was victorious over the Midianites and Amalekites (Jgs 6–7); King Saul and his army were defeated by the Philistines (1 Sm 31); and King Josiah was slain in battle by the Egyptian army of Pharaoh Neco (2 Kgs 23:29). Because of that long history the name seems to have become symbolic of a battlefield. Such is the depiction in the book of Revelation.<\/p>\nRevelation 15 and 16 describe seven angels who pour out seven bowls of the wrath of God upon the earth. The sixth angel pours out his bowl upon the great river Euphrates, and its waters are dried up (Rv 16:12-16), preparing the way for the coming of the “kings of the East.” Also three demonic spirits go forth to cause the kings of the whole world to gather for a battle on the great day of God the Almighty (16:13-14). Their gathering takes place at Armageddon (16:16). See<\/em> Revelation, Book of.<\/p>","content_en":"<h3>ARMAGEDDON<\/h3>\nHebrew word in Revelation 16:16 meaning “Mount Megiddo.” It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad plain of Jezreel in northern Palestine. The area of Megiddo was important commercially and militarily and was the scene of many important battles in Israel’s history. There the Lord routed Sisera before the armies of Deborah and Barak (Jgs 4–5); Gideon was victorious over the Midianites and Amalekites (Jgs 6–7); King Saul and his army were defeated by the Philistines (1 Sm 31); and King Josiah was slain in battle by the Egyptian army of Pharaoh Neco (2 Kgs 23:29). Because of that long history the name seems to have become symbolic of a battlefield. Such is the depiction in the book of Revelation.<\/p>\nRevelation 15 and 16 describe seven angels who pour out seven bowls of the wrath of God upon the earth. The sixth angel pours out his bowl upon the great river Euphrates, and its waters are dried up (Rv 16:12-16), preparing the way for the coming of the “kings of the East.” Also three demonic spirits go forth to cause the kings of the whole world to gather for a battle on the great day of God the Almighty (16:13-14). Their gathering takes place at Armageddon (16:16). See<\/em> Revelation, Book of.<\/p>","summary_ro":"ARMAGEDDON Hebrew word in Revelation 16:16 meaning “Mount Megiddo.” It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad plain of Jezreel in northern Palestine. The area of Megiddo was important commercially and militarily and was the scene of many important battles in Israel’s history. There the Lord routed Sisera before the armies of Deborah and Barak (Jgs 4–5); Gideon was victorious over the Midianites and...","summary_en":"ARMAGEDDON Hebrew word in Revelation 16:16 meaning “Mount Megiddo.” It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad plain of Jezreel in northern Palestine. The area of Megiddo was important commercially and militarily and was the scene of many important battles in Israel’s history. There the Lord routed Sisera before the armies of Deborah and Barak (Jgs 4–5); Gideon was victorious over the Midianites and...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12822,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Frog","title_en":"Frog","content_ro":"<h3>FROG<\/h3>\nAquatic, tailless, smooth-skinned amphibian, mentioned in connection with the second plague in Egypt (Ex 8; Pss 78:45; 105:30; Rv 16:13). See<\/em> Animals.<\/p>","content_en":"<h3>FROG<\/h3>\nAquatic, tailless, smooth-skinned amphibian, mentioned in connection with the second plague in Egypt (Ex 8; Pss 78:45; 105:30; Rv 16:13). See<\/em> Animals.<\/p>","summary_ro":"FROG Aquatic, tailless, smooth-skinned amphibian, mentioned in connection with the second plague in Egypt (Ex 8; Pss 78:45; 105:30; Rv 16:13). See Animals.","summary_en":"FROG Aquatic, tailless, smooth-skinned amphibian, mentioned in connection with the second plague in Egypt (Ex 8; Pss 78:45; 105:30; Rv 16:13). See Animals.","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59531,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:13","title_en":"Study Note: Apocalipsa 16:13","content_ro":"16:13-14<\/strong> Three agents of deceit, evil spirits<\/em> in the form of frogs<\/em>,<\/em> represent the demonic<\/em> role of the evil trinity. Although the powers of evil battle against the Lord<\/em>,<\/em> it is God the Almighty<\/em>,<\/em> not any evil power, who is in control.<\/p>","content_en":"16:13-14<\/strong> Three agents of deceit, evil spirits<\/em> in the form of frogs<\/em>,<\/em> represent the demonic<\/em> role of the evil trinity. Although the powers of evil battle against the Lord<\/em>,<\/em> it is God the Almighty<\/em>,<\/em> not any evil power, who is in control.<\/p>","summary_ro":"16:13-14 Three agents of deceit, evil spirits in the form of frogs, represent the demonic role of the evil trinity. Although the powers of evil battle against the Lord, it is God the Almighty, not any evil power, who is in control.","summary_en":"16:13-14 Three agents of deceit, evil spirits in the form of frogs, represent the demonic role of the evil trinity. Although the powers of evil battle against the Lord, it is God the Almighty, not any evil power, who is in control.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87157,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:13","title_en":"Study Note: Apocalipsa 16:13","content_ro":"16:13-14<\/strong> Three agents of deceit, evil spirits<\/em> in the form of frogs<\/em>,<\/em> represent the demonic<\/em> role of the evil trinity. Although the powers of evil battle against the Lord<\/em>,<\/em> it is God the Almighty<\/em>,<\/em> not any evil power, who is in control.<\/p>","content_en":"16:13-14<\/strong> Three agents of deceit, evil spirits<\/em> in the form of frogs<\/em>,<\/em> represent the demonic<\/em> role of the evil trinity. Although the powers of evil battle against the Lord<\/em>,<\/em> it is God the Almighty<\/em>,<\/em> not any evil power, who is in control.<\/p>","summary_ro":"16:13-14 Three agents of deceit, evil spirits in the form of frogs, represent the demonic role of the evil trinity. Although the powers of evil battle against the Lord, it is God the Almighty, not any evil power, who is in control.","summary_en":"16:13-14 Three agents of deceit, evil spirits in the form of frogs, represent the demonic role of the evil trinity. Although the powers of evil battle against the Lord, it is God the Almighty, not any evil power, who is in control.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114783,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:13","title_en":"Study Note: Apocalipsa 16:13","content_ro":"16:13-14<\/strong> Three agents of deceit, evil spirits<\/em> in the form of frogs<\/em>,<\/em> represent the demonic<\/em> role of the evil trinity. Although the powers of evil battle against the Lord<\/em>,<\/em> it is God the Almighty<\/em>,<\/em> not any evil power, who is in control.<\/p>","content_en":"16:13-14<\/strong> Three agents of deceit, evil spirits<\/em> in the form of frogs<\/em>,<\/em> represent the demonic<\/em> role of the evil trinity. Although the powers of evil battle against the Lord<\/em>,<\/em> it is God the Almighty<\/em>,<\/em> not any evil power, who is in control.<\/p>","summary_ro":"16:13-14 Three agents of deceit, evil spirits in the form of frogs, represent the demonic role of the evil trinity. Although the powers of evil battle against the Lord, it is God the Almighty, not any evil power, who is in control.","summary_en":"16:13-14 Three agents of deceit, evil spirits in the form of frogs, represent the demonic role of the evil trinity. Although the powers of evil battle against the Lord, it is God the Almighty, not any evil power, who is in control.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142409,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:13","title_en":"Study Note: Apocalipsa 16:13","content_ro":"16:13-14<\/strong> Three agents of deceit, evil spirits<\/em> in the form of frogs<\/em>,<\/em> represent the demonic<\/em> role of the evil trinity. Although the powers of evil battle against the Lord<\/em>,<\/em> it is God the Almighty<\/em>,<\/em> not any evil power, who is in control.<\/p>","content_en":"16:13-14<\/strong> Three agents of deceit, evil spirits<\/em> in the form of frogs<\/em>,<\/em> represent the demonic<\/em> role of the evil trinity. Although the powers of evil battle against the Lord<\/em>,<\/em> it is God the Almighty<\/em>,<\/em> not any evil power, who is in control.<\/p>","summary_ro":"16:13-14 Three agents of deceit, evil spirits in the form of frogs, represent the demonic role of the evil trinity. Although the powers of evil battle against the Lord, it is God the Almighty, not any evil power, who is in control.","summary_en":"16:13-14 Three agents of deceit, evil spirits in the form of frogs, represent the demonic role of the evil trinity. Although the powers of evil battle against the Lord, it is God the Almighty, not any evil power, who is in control.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64535,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Little Horn","title_en":"The Little Horn","content_ro":"<h3>The Little Horn<\/h3>\nThe little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High.<\/p>\nWhat or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23-25; 11:21-39) has characteristics similar to the little horn of 7:8, but they do not appear to be identical. Ancient and modern interpreters have held that the little horn is the Antichrist to come. Some maintain that certain historical persons of the Greek and Roman empires have preliminarily fulfilled the vision (e.g., Antiochus IV Epiphanes, Nero, Caligula, Domitian). According to this view, this being yet to come will be a man, not a demon or Satan.<\/p>\nIt is also helpful to see the little horn as representing the embodiment of evil that is directed against God and his people. Some interpreters believe that no single man will fulfill this vision, but that the vision represents the evil forces at work in the world. Others hold that the Antichrist has already come. The idea of the Antichrist does seem to have an ultimate fulfillment, as suggested by the New Testament (see 2 Thes 2:3-12; 1 John 2:18; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\nRegardless, this little horn reminds God’s people that evil violently opposes God and his people. The king described here usurps the kingdoms of this world (Dan 7:8), but his demonic system will not prevail because evil will be destroyed. God’s people can take comfort in knowing that this onslaught and manifestation of evil will be short lived (Rev 12:12) and the works of this hellish kingdom will be demolished (Dan 7:11-12). God’s chosen leader, the one “like a son of man” installed by the Ancient One (7:13-14), will rule by God’s divine approval and power, and his reign will prevail in an indestructible kingdom. God’s people are encouraged to endure and be faithful. They live in hope of a righteous kingdom in which God will live among his people (see Rev 21:3). “The passionate commitment of the Lord<\/span> of Heaven’s Armies will make this happen!” (Isa 9:7).<\/p>\nPassages for Further Study<\/strong><\/p>\nDan 7:8, 11, 20-21, 24-26; 8:9-12; 9:26-27; Mark 13:14; 2 Thes 2:5-12; 2 Jn 1:7; Rev 13:1-10; 20:10<\/p>","content_en":"<h3>The Little Horn<\/h3>\nThe little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High.<\/p>\nWhat or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23-25; 11:21-39) has characteristics similar to the little horn of 7:8, but they do not appear to be identical. Ancient and modern interpreters have held that the little horn is the Antichrist to come. Some maintain that certain historical persons of the Greek and Roman empires have preliminarily fulfilled the vision (e.g., Antiochus IV Epiphanes, Nero, Caligula, Domitian). According to this view, this being yet to come will be a man, not a demon or Satan.<\/p>\nIt is also helpful to see the little horn as representing the embodiment of evil that is directed against God and his people. Some interpreters believe that no single man will fulfill this vision, but that the vision represents the evil forces at work in the world. Others hold that the Antichrist has already come. The idea of the Antichrist does seem to have an ultimate fulfillment, as suggested by the New Testament (see 2 Thes 2:3-12; 1 John 2:18; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\nRegardless, this little horn reminds God’s people that evil violently opposes God and his people. The king described here usurps the kingdoms of this world (Dan 7:8), but his demonic system will not prevail because evil will be destroyed. God’s people can take comfort in knowing that this onslaught and manifestation of evil will be short lived (Rev 12:12) and the works of this hellish kingdom will be demolished (Dan 7:11-12). God’s chosen leader, the one “like a son of man” installed by the Ancient One (7:13-14), will rule by God’s divine approval and power, and his reign will prevail in an indestructible kingdom. God’s people are encouraged to endure and be faithful. They live in hope of a righteous kingdom in which God will live among his people (see Rev 21:3). “The passionate commitment of the Lord<\/span> of Heaven’s Armies will make this happen!” (Isa 9:7).<\/p>\nPassages for Further Study<\/strong><\/p>\nDan 7:8, 11, 20-21, 24-26; 8:9-12; 9:26-27; Mark 13:14; 2 Thes 2:5-12; 2 Jn 1:7; Rev 13:1-10; 20:10<\/p>","summary_ro":"The Little Horn The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High. What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23...","summary_en":"The Little Horn The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High. What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64569,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Seventy Sets of Seven","title_en":"The Seventy Sets of Seven","content_ro":"<h3>The Seventy Sets of Seven<\/h3>\nThe seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\nSCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; 1 Maccabees<\/em> 1:10-24; 6:7-16; 2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\nSCENARIO B: THE DEATH OF CHRIST (AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in AD<\/span> 30 or 33.<\/p>\nOption 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\nOption 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\nPassages for Further Study<\/strong><\/p>\nDan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","content_en":"<h3>The Seventy Sets of Seven<\/h3>\nThe seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\nSCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; 1 Maccabees<\/em> 1:10-24; 6:7-16; 2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\nSCENARIO B: THE DEATH OF CHRIST (AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in AD<\/span> 30 or 33.<\/p>\nOption 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\nOption 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\nPassages for Further Study<\/strong><\/p>\nDan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","summary_ro":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","summary_en":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92161,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Little Horn","title_en":"The Little Horn","content_ro":"<h3>The Little Horn<\/h3>\nThe little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High.<\/p>\nWhat or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23-25; 11:21-39) has characteristics similar to the little horn of 7:8, but they do not appear to be identical. Ancient and modern interpreters have held that the little horn is the Antichrist to come. Some maintain that certain historical persons of the Greek and Roman empires have preliminarily fulfilled the vision (e.g., Antiochus IV Epiphanes, Nero, Caligula, Domitian). According to this view, this being yet to come will be a man, not a demon or Satan.<\/p>\nIt is also helpful to see the little horn as representing the embodiment of evil that is directed against God and his people. Some interpreters believe that no single man will fulfill this vision, but that the vision represents the evil forces at work in the world. Others hold that the Antichrist has already come. The idea of the Antichrist does seem to have an ultimate fulfillment, as suggested by the New Testament (see 2 Thes 2:3-12; 1 John 2:18; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\nRegardless, this little horn reminds God’s people that evil violently opposes God and his people. The king described here usurps the kingdoms of this world (Dan 7:8), but his demonic system will not prevail because evil will be destroyed. God’s people can take comfort in knowing that this onslaught and manifestation of evil will be short lived (Rev 12:12) and the works of this hellish kingdom will be demolished (Dan 7:11-12). God’s chosen leader, the one “like a son of man” installed by the Ancient One (7:13-14), will rule by God’s divine approval and power, and his reign will prevail in an indestructible kingdom. God’s people are encouraged to endure and be faithful. They live in hope of a righteous kingdom in which God will live among his people (see Rev 21:3). “The passionate commitment of the Lord<\/span> of Heaven’s Armies will make this happen!” (Isa 9:7).<\/p>\nPassages for Further Study<\/strong><\/p>\nDan 7:8, 11, 20-21, 24-26; 8:9-12; 9:26-27; Mark 13:14; 2 Thes 2:5-12; 2 Jn 1:7; Rev 13:1-10; 20:10<\/p>","content_en":"<h3>The Little Horn<\/h3>\nThe little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High.<\/p>\nWhat or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23-25; 11:21-39) has characteristics similar to the little horn of 7:8, but they do not appear to be identical. Ancient and modern interpreters have held that the little horn is the Antichrist to come. Some maintain that certain historical persons of the Greek and Roman empires have preliminarily fulfilled the vision (e.g., Antiochus IV Epiphanes, Nero, Caligula, Domitian). According to this view, this being yet to come will be a man, not a demon or Satan.<\/p>\nIt is also helpful to see the little horn as representing the embodiment of evil that is directed against God and his people. Some interpreters believe that no single man will fulfill this vision, but that the vision represents the evil forces at work in the world. Others hold that the Antichrist has already come. The idea of the Antichrist does seem to have an ultimate fulfillment, as suggested by the New Testament (see 2 Thes 2:3-12; 1 John 2:18; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\nRegardless, this little horn reminds God’s people that evil violently opposes God and his people. The king described here usurps the kingdoms of this world (Dan 7:8), but his demonic system will not prevail because evil will be destroyed. God’s people can take comfort in knowing that this onslaught and manifestation of evil will be short lived (Rev 12:12) and the works of this hellish kingdom will be demolished (Dan 7:11-12). God’s chosen leader, the one “like a son of man” installed by the Ancient One (7:13-14), will rule by God’s divine approval and power, and his reign will prevail in an indestructible kingdom. God’s people are encouraged to endure and be faithful. They live in hope of a righteous kingdom in which God will live among his people (see Rev 21:3). “The passionate commitment of the Lord<\/span> of Heaven’s Armies will make this happen!” (Isa 9:7).<\/p>\nPassages for Further Study<\/strong><\/p>\nDan 7:8, 11, 20-21, 24-26; 8:9-12; 9:26-27; Mark 13:14; 2 Thes 2:5-12; 2 Jn 1:7; Rev 13:1-10; 20:10<\/p>","summary_ro":"The Little Horn The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High. What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23...","summary_en":"The Little Horn The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High. What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92195,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Seventy Sets of Seven","title_en":"The Seventy Sets of Seven","content_ro":"<h3>The Seventy Sets of Seven<\/h3>\nThe seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\nSCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; 1 Maccabees<\/em> 1:10-24; 6:7-16; 2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\nSCENARIO B: THE DEATH OF CHRIST (AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in AD<\/span> 30 or 33.<\/p>\nOption 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\nOption 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\nPassages for Further Study<\/strong><\/p>\nDan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","content_en":"<h3>The Seventy Sets of Seven<\/h3>\nThe seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\nSCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; 1 Maccabees<\/em> 1:10-24; 6:7-16; 2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\nSCENARIO B: THE DEATH OF CHRIST (AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in AD<\/span> 30 or 33.<\/p>\nOption 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\nOption 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\nPassages for Further Study<\/strong><\/p>\nDan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","summary_ro":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","summary_en":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119787,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Little Horn","title_en":"The Little Horn","content_ro":"<h3>The Little Horn<\/h3>\nThe little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High.<\/p>\nWhat or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23-25; 11:21-39) has characteristics similar to the little horn of 7:8, but they do not appear to be identical. Ancient and modern interpreters have held that the little horn is the Antichrist to come. Some maintain that certain historical persons of the Greek and Roman empires have preliminarily fulfilled the vision (e.g., Antiochus IV Epiphanes, Nero, Caligula, Domitian). According to this view, this being yet to come will be a man, not a demon or Satan.<\/p>\nIt is also helpful to see the little horn as representing the embodiment of evil that is directed against God and his people. Some interpreters believe that no single man will fulfill this vision, but that the vision represents the evil forces at work in the world. Others hold that the Antichrist has already come. The idea of the Antichrist does seem to have an ultimate fulfillment, as suggested by the New Testament (see 2 Thes 2:3-12; 1 John 2:18; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\nRegardless, this little horn reminds God’s people that evil violently opposes God and his people. The king described here usurps the kingdoms of this world (Dan 7:8), but his demonic system will not prevail because evil will be destroyed. God’s people can take comfort in knowing that this onslaught and manifestation of evil will be short lived (Rev 12:12) and the works of this hellish kingdom will be demolished (Dan 7:11-12). God’s chosen leader, the one “like a son of man” installed by the Ancient One (7:13-14), will rule by God’s divine approval and power, and his reign will prevail in an indestructible kingdom. God’s people are encouraged to endure and be faithful. They live in hope of a righteous kingdom in which God will live among his people (see Rev 21:3). “The passionate commitment of the Lord<\/span> of Heaven’s Armies will make this happen!” (Isa 9:7).<\/p>\nPassages for Further Study<\/strong><\/p>\nDan 7:8, 11, 20-21, 24-26; 8:9-12; 9:26-27; Mark 13:14; 2 Thes 2:5-12; 2 Jn 1:7; Rev 13:1-10; 20:10<\/p>","content_en":"<h3>The Little Horn<\/h3>\nThe little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High.<\/p>\nWhat or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23-25; 11:21-39) has characteristics similar to the little horn of 7:8, but they do not appear to be identical. Ancient and modern interpreters have held that the little horn is the Antichrist to come. Some maintain that certain historical persons of the Greek and Roman empires have preliminarily fulfilled the vision (e.g., Antiochus IV Epiphanes, Nero, Caligula, Domitian). According to this view, this being yet to come will be a man, not a demon or Satan.<\/p>\nIt is also helpful to see the little horn as representing the embodiment of evil that is directed against God and his people. Some interpreters believe that no single man will fulfill this vision, but that the vision represents the evil forces at work in the world. Others hold that the Antichrist has already come. The idea of the Antichrist does seem to have an ultimate fulfillment, as suggested by the New Testament (see 2 Thes 2:3-12; 1 John 2:18; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\nRegardless, this little horn reminds God’s people that evil violently opposes God and his people. The king described here usurps the kingdoms of this world (Dan 7:8), but his demonic system will not prevail because evil will be destroyed. God’s people can take comfort in knowing that this onslaught and manifestation of evil will be short lived (Rev 12:12) and the works of this hellish kingdom will be demolished (Dan 7:11-12). God’s chosen leader, the one “like a son of man” installed by the Ancient One (7:13-14), will rule by God’s divine approval and power, and his reign will prevail in an indestructible kingdom. God’s people are encouraged to endure and be faithful. They live in hope of a righteous kingdom in which God will live among his people (see Rev 21:3). “The passionate commitment of the Lord<\/span> of Heaven’s Armies will make this happen!” (Isa 9:7).<\/p>\nPassages for Further Study<\/strong><\/p>\nDan 7:8, 11, 20-21, 24-26; 8:9-12; 9:26-27; Mark 13:14; 2 Thes 2:5-12; 2 Jn 1:7; Rev 13:1-10; 20:10<\/p>","summary_ro":"The Little Horn The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High. What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23...","summary_en":"The Little Horn The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High. What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119821,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Seventy Sets of Seven","title_en":"The Seventy Sets of Seven","content_ro":"<h3>The Seventy Sets of Seven<\/h3>\nThe seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\nSCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; 1 Maccabees<\/em> 1:10-24; 6:7-16; 2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\nSCENARIO B: THE DEATH OF CHRIST (AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in AD<\/span> 30 or 33.<\/p>\nOption 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\nOption 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\nPassages for Further Study<\/strong><\/p>\nDan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","content_en":"<h3>The Seventy Sets of Seven<\/h3>\nThe seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\nSCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; 1 Maccabees<\/em> 1:10-24; 6:7-16; 2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\nSCENARIO B: THE DEATH OF CHRIST (AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in AD<\/span> 30 or 33.<\/p>\nOption 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\nOption 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\nPassages for Further Study<\/strong><\/p>\nDan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","summary_ro":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","summary_en":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147413,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Little Horn","title_en":"The Little Horn","content_ro":"<h3>The Little Horn<\/h3>\nThe little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High.<\/p>\nWhat or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23-25; 11:21-39) has characteristics similar to the little horn of 7:8, but they do not appear to be identical. Ancient and modern interpreters have held that the little horn is the Antichrist to come. Some maintain that certain historical persons of the Greek and Roman empires have preliminarily fulfilled the vision (e.g., Antiochus IV Epiphanes, Nero, Caligula, Domitian). According to this view, this being yet to come will be a man, not a demon or Satan.<\/p>\nIt is also helpful to see the little horn as representing the embodiment of evil that is directed against God and his people. Some interpreters believe that no single man will fulfill this vision, but that the vision represents the evil forces at work in the world. Others hold that the Antichrist has already come. The idea of the Antichrist does seem to have an ultimate fulfillment, as suggested by the New Testament (see 2 Thes 2:3-12; 1 John 2:18; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\nRegardless, this little horn reminds God’s people that evil violently opposes God and his people. The king described here usurps the kingdoms of this world (Dan 7:8), but his demonic system will not prevail because evil will be destroyed. God’s people can take comfort in knowing that this onslaught and manifestation of evil will be short lived (Rev 12:12) and the works of this hellish kingdom will be demolished (Dan 7:11-12). God’s chosen leader, the one “like a son of man” installed by the Ancient One (7:13-14), will rule by God’s divine approval and power, and his reign will prevail in an indestructible kingdom. God’s people are encouraged to endure and be faithful. They live in hope of a righteous kingdom in which God will live among his people (see Rev 21:3). “The passionate commitment of the Lord<\/span> of Heaven’s Armies will make this happen!” (Isa 9:7).<\/p>\nPassages for Further Study<\/strong><\/p>\nDan 7:8, 11, 20-21, 24-26; 8:9-12; 9:26-27; Mark 13:14; 2 Thes 2:5-12; 2 Jn 1:7; Rev 13:1-10; 20:10<\/p>","content_en":"<h3>The Little Horn<\/h3>\nThe little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High.<\/p>\nWhat or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23-25; 11:21-39) has characteristics similar to the little horn of 7:8, but they do not appear to be identical. Ancient and modern interpreters have held that the little horn is the Antichrist to come. Some maintain that certain historical persons of the Greek and Roman empires have preliminarily fulfilled the vision (e.g., Antiochus IV Epiphanes, Nero, Caligula, Domitian). According to this view, this being yet to come will be a man, not a demon or Satan.<\/p>\nIt is also helpful to see the little horn as representing the embodiment of evil that is directed against God and his people. Some interpreters believe that no single man will fulfill this vision, but that the vision represents the evil forces at work in the world. Others hold that the Antichrist has already come. The idea of the Antichrist does seem to have an ultimate fulfillment, as suggested by the New Testament (see 2 Thes 2:3-12; 1 John 2:18; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\nRegardless, this little horn reminds God’s people that evil violently opposes God and his people. The king described here usurps the kingdoms of this world (Dan 7:8), but his demonic system will not prevail because evil will be destroyed. God’s people can take comfort in knowing that this onslaught and manifestation of evil will be short lived (Rev 12:12) and the works of this hellish kingdom will be demolished (Dan 7:11-12). God’s chosen leader, the one “like a son of man” installed by the Ancient One (7:13-14), will rule by God’s divine approval and power, and his reign will prevail in an indestructible kingdom. God’s people are encouraged to endure and be faithful. They live in hope of a righteous kingdom in which God will live among his people (see Rev 21:3). “The passionate commitment of the Lord<\/span> of Heaven’s Armies will make this happen!” (Isa 9:7).<\/p>\nPassages for Further Study<\/strong><\/p>\nDan 7:8, 11, 20-21, 24-26; 8:9-12; 9:26-27; Mark 13:14; 2 Thes 2:5-12; 2 Jn 1:7; Rev 13:1-10; 20:10<\/p>","summary_ro":"The Little Horn The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High. What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23...","summary_en":"The Little Horn The little horn in Daniel’s vision stands for a king; it has personal features such as human eyes and a mouth. This imagery is characteristic of apocalyptic literature. The little horn captures Daniel’s attention because of its “boastful speech” and its violent actions against other kings, God’s people, and the Most High. What or who is the little horn? The little horn of Daniel 7:8 is closely tied to the figures of evil in 9:27 and 11:40-45. Antiochus IV Epiphanes (8:9-14, 23...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147447,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Seventy Sets of Seven","title_en":"The Seventy Sets of Seven","content_ro":"<h3>The Seventy Sets of Seven<\/h3>\nThe seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\nSCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; 1 Maccabees<\/em> 1:10-24; 6:7-16; 2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\nSCENARIO B: THE DEATH OF CHRIST (AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in AD<\/span> 30 or 33.<\/p>\nOption 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\nOption 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\nPassages for Further Study<\/strong><\/p>\nDan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","content_en":"<h3>The Seventy Sets of Seven<\/h3>\nThe seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\nSCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; 1 Maccabees<\/em> 1:10-24; 6:7-16; 2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\nSCENARIO B: THE DEATH OF CHRIST (AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in AD<\/span> 30 or 33.<\/p>\nOption 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\nOption 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\nPassages for Further Study<\/strong><\/p>\nDan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","summary_ro":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","summary_en":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":8837,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Day","title_en":"Day","content_ro":"<h3>DAY<\/h3>\nMost literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckoning presumably based on the Torah (cf. Gn 1:14, 19). That kind of literal solar (24-hour) day is known as a civil day. Among other ancient Near Eastern nations the civil day began at different times. Greek custom agreed with that of the Hebrews; the Babylonians started their day at sunrise; the Egyptian and Roman day stretched from one midnight to the next.<\/p>\nBiblical Days and Weeks<\/p>\nCommonly recognized units of the visible (12-hour) day were morning, noonday, and evening (Ps 55:17). Those divisions were sometimes defined by terms for dawn (Jb 3:9), the heat of the day (1 Sm 11:11), noon (Gn 43:16), the cool of the day (3:8), and evening (Ru 2:17). The Hebrew phrase “between the two evenings” (Ex 12:6, rsv<\/span> mg) probably referred to dusk, the dark part of twilight (Ex 16:12). Division of days into consecutive hours did not take place until the time of Christ. The closest OT approximation to such a unit was the division of the day into quarters (Neh 9:3), perhaps a counterpart of the preexilic division of the night into watches.<\/p>\nThe ancient Hebrews did not name the days of the week other than the Sabbath. Rather, they referred to them numerically, a practice carried over into NT times (Lk 24:1). Because of the traditional Hebrew emphasis on the Sabbath, it was important for the Jews to know the exact time when the Sabbath began. The Pharisees therefore decided that the appearance of three stars following sunset would determine the Sabbath day’s beginning.<\/p>\nDays of Creation<\/p>\nMany people believe that the days mentioned in the Genesis Creation narrative were 24-hour periods. The phrase “there was evening, there was morning” is used to support that idea. That expression, however, is actually a Sumerian literary figure that pairs opposites together to describe totality. Thus “evening-morning” means a complete phase of time within the total creative cycle; it emphasizes the completeness or comprehensiveness of the process, not the specific period of time in which that process was accomplished. The totality of Creation, phase by phase, may have been thus depicted without any necessary reference to a defined time period.<\/p>\nSince the Sumerian civil day included only the visible (12-hour) period, a legal day of other nations was actually a “double day” (24 hours). If the early Genesis material reflects Sumerian culture, the use of “evening-morning” would preclude current concepts of a civil day and point instead to a phase or general time period.<\/p>\nOld Testament<\/p>\nIn the OT, “day” frequently has a figurative meaning—for example, the “day of the Lord” (Jl 1:15; Am 5:18), the “day of trouble” (Ps 20:1), and the “day of God’s wrath” (Jb 20:28). The plural form is sometimes used to describe a king’s reign (1 Kgs 10:21) or the extent of an individual’s life (Gn 5:4; 1 Kgs 3:14; Ps 90:12). God is described in the book of Daniel as the “Ancient of Days” (Dn 7:9, 13).<\/p>\nIn addition to the Sabbath (Gn 2:3; Ex 20:8-11), which was reserved for rest and worship, “day” was applied to the Passover celebration each spring (Ex 12:14; Lv 23:5) and the Day of Atonement (Lv 16:29-31) each autumn. As with the Sabbath, no work was performed on those occasions; prescribed religious rituals were observed.<\/p>\nNew Testament<\/p>\nIn the NT the use of “day” followed Semitic usage to some extent, although the four military night watches were of Greek and Roman origin. The 12-hour day of NT times was a legacy of Babylonian astronomy (cf. Jn 11:9).<\/p>\nIn addition to the literal usage of “day,” NT authors sometimes employed it figuratively, as in such expressions as the “day of salvation” (2 Cor 6:2) and the “day of Jesus Christ” (Phil 1:6). Or they described specified periods of time, as in the “days of his Temple duties” (Lk 1:23, tlb<\/span>). Special feasts mentioned include the Passover (Jn 12:1), the days of Unleavened Bread (Acts 12:3), and the Day of Pentecost (2:1).<\/p>\nAs in the OT, the period of human life is described as days (Jn 9:4). Christians are called “children of the light and of the day” (1 Thes 5:5, nlt<\/span>). Longer periods or eras are referred to as days (2 Cor 6:2; Eph 5:16; 6:13; Heb 5:7). The ominous note struck by the Hebrew prophets about a day of judgment is matched by NT stress on a day of final divine judgment when the Son of Man (Jesus) will reveal himself as Lord (Lk 17:30; Jn 6:39-44; 1 Cor 5:5; 1 Thes 5:2; 2 Pt 2:9; 3:7, 12; 1 Jn 4:17; Rv 16:14). The “day of eternity” marks that point at which time will become eternity (2 Pt 3:18, rsv<\/span>). The new Jerusalem, dwelling place of God’s people, is described as a place of perpetual day (Rv 21:25).<\/p>\nSee also<\/em> Calendars, Ancient and Modern; Day of the Lord; Eschatology.<\/p>","content_en":"<h3>DAY<\/h3>\nMost literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckoning presumably based on the Torah (cf. Gn 1:14, 19). That kind of literal solar (24-hour) day is known as a civil day. Among other ancient Near Eastern nations the civil day began at different times. Greek custom agreed with that of the Hebrews; the Babylonians started their day at sunrise; the Egyptian and Roman day stretched from one midnight to the next.<\/p>\nBiblical Days and Weeks<\/p>\nCommonly recognized units of the visible (12-hour) day were morning, noonday, and evening (Ps 55:17). Those divisions were sometimes defined by terms for dawn (Jb 3:9), the heat of the day (1 Sm 11:11), noon (Gn 43:16), the cool of the day (3:8), and evening (Ru 2:17). The Hebrew phrase “between the two evenings” (Ex 12:6, rsv<\/span> mg) probably referred to dusk, the dark part of twilight (Ex 16:12). Division of days into consecutive hours did not take place until the time of Christ. The closest OT approximation to such a unit was the division of the day into quarters (Neh 9:3), perhaps a counterpart of the preexilic division of the night into watches.<\/p>\nThe ancient Hebrews did not name the days of the week other than the Sabbath. Rather, they referred to them numerically, a practice carried over into NT times (Lk 24:1). Because of the traditional Hebrew emphasis on the Sabbath, it was important for the Jews to know the exact time when the Sabbath began. The Pharisees therefore decided that the appearance of three stars following sunset would determine the Sabbath day’s beginning.<\/p>\nDays of Creation<\/p>\nMany people believe that the days mentioned in the Genesis Creation narrative were 24-hour periods. The phrase “there was evening, there was morning” is used to support that idea. That expression, however, is actually a Sumerian literary figure that pairs opposites together to describe totality. Thus “evening-morning” means a complete phase of time within the total creative cycle; it emphasizes the completeness or comprehensiveness of the process, not the specific period of time in which that process was accomplished. The totality of Creation, phase by phase, may have been thus depicted without any necessary reference to a defined time period.<\/p>\nSince the Sumerian civil day included only the visible (12-hour) period, a legal day of other nations was actually a “double day” (24 hours). If the early Genesis material reflects Sumerian culture, the use of “evening-morning” would preclude current concepts of a civil day and point instead to a phase or general time period.<\/p>\nOld Testament<\/p>\nIn the OT, “day” frequently has a figurative meaning—for example, the “day of the Lord” (Jl 1:15; Am 5:18), the “day of trouble” (Ps 20:1), and the “day of God’s wrath” (Jb 20:28). The plural form is sometimes used to describe a king’s reign (1 Kgs 10:21) or the extent of an individual’s life (Gn 5:4; 1 Kgs 3:14; Ps 90:12). God is described in the book of Daniel as the “Ancient of Days” (Dn 7:9, 13).<\/p>\nIn addition to the Sabbath (Gn 2:3; Ex 20:8-11), which was reserved for rest and worship, “day” was applied to the Passover celebration each spring (Ex 12:14; Lv 23:5) and the Day of Atonement (Lv 16:29-31) each autumn. As with the Sabbath, no work was performed on those occasions; prescribed religious rituals were observed.<\/p>\nNew Testament<\/p>\nIn the NT the use of “day” followed Semitic usage to some extent, although the four military night watches were of Greek and Roman origin. The 12-hour day of NT times was a legacy of Babylonian astronomy (cf. Jn 11:9).<\/p>\nIn addition to the literal usage of “day,” NT authors sometimes employed it figuratively, as in such expressions as the “day of salvation” (2 Cor 6:2) and the “day of Jesus Christ” (Phil 1:6). Or they described specified periods of time, as in the “days of his Temple duties” (Lk 1:23, tlb<\/span>). Special feasts mentioned include the Passover (Jn 12:1), the days of Unleavened Bread (Acts 12:3), and the Day of Pentecost (2:1).<\/p>\nAs in the OT, the period of human life is described as days (Jn 9:4). Christians are called “children of the light and of the day” (1 Thes 5:5, nlt<\/span>). Longer periods or eras are referred to as days (2 Cor 6:2; Eph 5:16; 6:13; Heb 5:7). The ominous note struck by the Hebrew prophets about a day of judgment is matched by NT stress on a day of final divine judgment when the Son of Man (Jesus) will reveal himself as Lord (Lk 17:30; Jn 6:39-44; 1 Cor 5:5; 1 Thes 5:2; 2 Pt 2:9; 3:7, 12; 1 Jn 4:17; Rv 16:14). The “day of eternity” marks that point at which time will become eternity (2 Pt 3:18, rsv<\/span>). The new Jerusalem, dwelling place of God’s people, is described as a place of perpetual day (Rv 21:25).<\/p>\nSee also<\/em> Calendars, Ancient and Modern; Day of the Lord; Eschatology.<\/p>","summary_ro":"DAY Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckonin...","summary_en":"DAY Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckonin...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9302,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Demon-Possession","title_en":"Demon-Possession","content_ro":"<h3>DEMON-POSSESSION<\/h3>\nDemonic occupation of a human being. The term “possession” is misleading and is not the best translation for the Greek word daimonizomai<\/span>,<\/em> which literally means to be “demonized” and can often best be translated as “to have a demon.” The noun form is “demoniac.”<\/p>\nDemons can enter the body of a person (Lk 8:30; 22:3), in order to control the individual’s thoughts and actions. Sometimes a distinction is made between demonic oppression and demonic possession; this supposedly differentiates an attack from without and control from within. Although a non-Christian may be said to be “possessed” by a demon, the Christian cannot be so possessed, for he belongs to Christ and his human spirit has been sealed by the Holy Spirit (Eph 1:13). Demonic spirits somehow know and acknowledge this seal.<\/p>\nDemons can also enter the bodies of animals, as in the case of the swine in Mark 5:13. Demons are associated with books of magic (Acts 19:19), idols (1 Cor 10:19-21), and fetishes. Demons often cause illness or physical disability; Luke 13:11 tells of a woman who had “been crippled by an evil spirit” for 18 years but was delivered and healed by Jesus. Since evil spirits often attack the mind and the emotions, many symptoms of mental illness may be attributed to their activity. The boy whom Jesus delivered just after the Transfiguration exhibited symptoms of epilepsy. Paranoia may be the work of a spirit of fear. Some individuals suffering from schizophrenia (split or multiple personality) may in reality be demonized by a number of spirits. It is possible for a person to have many demons. Jesus cast seven of them out of Mary Magdalene (Lk 8:2). The spirit in the Gerasene demoniac gave his name as Legion, “for we are many” (Mk 5:9; Lk 8:30). In the time of Augustus a Roman legion consisted of 6,000 foot soldiers, usually accompanied by an equal number of auxiliary troops.<\/p>\nDemonization occurs in various ways. Some people are demonized by a hereditary curse, which may continue to the third or fourth generation (Ex 20:5). The curse against illegitimacy was particularly strong, for the bastard could not enter the congregation of Israel until the tenth generation (Dt 23:2). Curses may also be placed upon someone by spells, incantations, or similar practices such as voodoo or other forms of witchcraft. Galatians 3:13 speaks of redemption from the curse of the law through Christ’s having “become a curse” for us. Usually believers are immune from curses made against them, unless they have given grounds to the devil (Eph 4:27). Such grounds may be provided through drugs, illicit sex, the occult, or any other avenue forbidden in the Bible. Involvement with tarot cards, horoscopes, or any other form of fortune-telling may give demons opportunity to enter. Such contacts may seem innocuous, but Satan utilizes the smallest foothold to gain advantage over people.<\/p>\nManifestation<\/p>\nOften demons prefer to hide rather than to make their presence known, for then they can exercise control without hindrance. When they do manifest themselves, often when challenged, all sorts of strange and frightening things may occur. They possess supernatural powers (cf. Rv 16:14), which they exhibit outright or through their victims. The Gerasene demoniac had superhuman physical strength, so that he could not be bound with fetters or chains (Mk 5:4-5); he lived in tombs and went about night and day screaming and injuring himself with stones.<\/p>\nThe spirit in the demonized boy in Mark 9 rendered him dumb and deaf, threw him on the ground, and caused him to roll about and to foam at the mouth (9:18-20). The demon caused him to grind his teeth and become rigid; he had tried to kill the boy by throwing him into the fire and into the water on various occasions (vv 18-22). Before leaving at the command of Jesus, the demon cried out (cf. Mk 1:26), convulsed the boy terribly, and left him lying like a corpse. Jesus took him by the hand and raised him up (9:27). Similar manifestations take place today.<\/p>\nExorcism<\/p>\nCasting out demons, or exorcism, was a regular and frequent part of the ministry of Jesus, and he taught and commanded his followers to do the same. This command has never been abrogated, and the ministry of deliverance should be even more important today, when the forces of evil are so rampant. The following principles are derived from the practice of Jesus, the Scriptures, and personal observation and involvement.<\/p>\n1. Jesus spoke to demons and commanded them to come out (Mk 1:25; 9:25). He cast them out “with a word” (Mt 8:16). Jesus gave his followers authority to use his name in casting them out and used this as a sign of the believer (Mk 16:17). His name is not a magical formula, and its use depends on the relationship between the Lord and the person using his name, as the sons of Sceva found out to their dismay (Acts 19:11-18).<\/p>\n<li>2. Jesus cast out demons by the Spirit of God (Mt 12:28). God anointed Jesus of Nazareth with the Holy Spirit and with power to heal all who were oppressed by the devil (Lk 4:18-19; Acts 10:38).<\/li>\n<li>3. The Lord gave clear teaching about “the binding of the strong man” in deliverance (Mt 12:29; Mk 3:27) and about binding and loosing (Mt 18:18).<\/li>\n<li>4. Prayer is an important weapon in spiritual warfare. When the disciples asked (Mk 9:28) why they could not cast out a demon, Jesus replied that this kind comes out only with prayer.<\/li>\n<li>5. Revelation 12:11 testifies to the power of “the blood of the Lamb” in overcoming Satan. Demons do not like to hear of the blood of Jesus and often become agitated at the mention of it.<\/li>\n<li>6. God has equipped the believer with armor for defense in spiritual battle (Eph 6:10-17).<\/li>\n<li>7. The Lord answered Satan with correctly applied texts from the Bible. We have been given the sword of the Spirit, the Word of God (Eph 6:17; Heb 4:12), as a means of defense and for attack against the enemy.<\/li>\n<li>8. We must come against the hosts of hell from our position in the heavenly places (Eph 2:6), not from our limited earthly station.<\/li>\n<li>9. We must recognize that the ultimate victory has already been won by Jesus, who came to destroy the works of the devil (1 Jn 3:8) and to destroy him who has the power of death (Heb 2:14-16). When Jesus cried out on the cross, “It is finished,” he meant that the redemptive work was done; when he arose from the dead, he demonstrated his power over death. We win only as we enter into his victory.<\/li>\nSee also<\/em> Demon.<\/p>","content_en":"<h3>DEMON-POSSESSION<\/h3>\nDemonic occupation of a human being. The term “possession” is misleading and is not the best translation for the Greek word daimonizomai<\/span>,<\/em> which literally means to be “demonized” and can often best be translated as “to have a demon.” The noun form is “demoniac.”<\/p>\nDemons can enter the body of a person (Lk 8:30; 22:3), in order to control the individual’s thoughts and actions. Sometimes a distinction is made between demonic oppression and demonic possession; this supposedly differentiates an attack from without and control from within. Although a non-Christian may be said to be “possessed” by a demon, the Christian cannot be so possessed, for he belongs to Christ and his human spirit has been sealed by the Holy Spirit (Eph 1:13). Demonic spirits somehow know and acknowledge this seal.<\/p>\nDemons can also enter the bodies of animals, as in the case of the swine in Mark 5:13. Demons are associated with books of magic (Acts 19:19), idols (1 Cor 10:19-21), and fetishes. Demons often cause illness or physical disability; Luke 13:11 tells of a woman who had “been crippled by an evil spirit” for 18 years but was delivered and healed by Jesus. Since evil spirits often attack the mind and the emotions, many symptoms of mental illness may be attributed to their activity. The boy whom Jesus delivered just after the Transfiguration exhibited symptoms of epilepsy. Paranoia may be the work of a spirit of fear. Some individuals suffering from schizophrenia (split or multiple personality) may in reality be demonized by a number of spirits. It is possible for a person to have many demons. Jesus cast seven of them out of Mary Magdalene (Lk 8:2). The spirit in the Gerasene demoniac gave his name as Legion, “for we are many” (Mk 5:9; Lk 8:30). In the time of Augustus a Roman legion consisted of 6,000 foot soldiers, usually accompanied by an equal number of auxiliary troops.<\/p>\nDemonization occurs in various ways. Some people are demonized by a hereditary curse, which may continue to the third or fourth generation (Ex 20:5). The curse against illegitimacy was particularly strong, for the bastard could not enter the congregation of Israel until the tenth generation (Dt 23:2). Curses may also be placed upon someone by spells, incantations, or similar practices such as voodoo or other forms of witchcraft. Galatians 3:13 speaks of redemption from the curse of the law through Christ’s having “become a curse” for us. Usually believers are immune from curses made against them, unless they have given grounds to the devil (Eph 4:27). Such grounds may be provided through drugs, illicit sex, the occult, or any other avenue forbidden in the Bible. Involvement with tarot cards, horoscopes, or any other form of fortune-telling may give demons opportunity to enter. Such contacts may seem innocuous, but Satan utilizes the smallest foothold to gain advantage over people.<\/p>\nManifestation<\/p>\nOften demons prefer to hide rather than to make their presence known, for then they can exercise control without hindrance. When they do manifest themselves, often when challenged, all sorts of strange and frightening things may occur. They possess supernatural powers (cf. Rv 16:14), which they exhibit outright or through their victims. The Gerasene demoniac had superhuman physical strength, so that he could not be bound with fetters or chains (Mk 5:4-5); he lived in tombs and went about night and day screaming and injuring himself with stones.<\/p>\nThe spirit in the demonized boy in Mark 9 rendered him dumb and deaf, threw him on the ground, and caused him to roll about and to foam at the mouth (9:18-20). The demon caused him to grind his teeth and become rigid; he had tried to kill the boy by throwing him into the fire and into the water on various occasions (vv 18-22). Before leaving at the command of Jesus, the demon cried out (cf. Mk 1:26), convulsed the boy terribly, and left him lying like a corpse. Jesus took him by the hand and raised him up (9:27). Similar manifestations take place today.<\/p>\nExorcism<\/p>\nCasting out demons, or exorcism, was a regular and frequent part of the ministry of Jesus, and he taught and commanded his followers to do the same. This command has never been abrogated, and the ministry of deliverance should be even more important today, when the forces of evil are so rampant. The following principles are derived from the practice of Jesus, the Scriptures, and personal observation and involvement.<\/p>\n1. Jesus spoke to demons and commanded them to come out (Mk 1:25; 9:25). He cast them out “with a word” (Mt 8:16). Jesus gave his followers authority to use his name in casting them out and used this as a sign of the believer (Mk 16:17). His name is not a magical formula, and its use depends on the relationship between the Lord and the person using his name, as the sons of Sceva found out to their dismay (Acts 19:11-18).<\/p>\n<li>2. Jesus cast out demons by the Spirit of God (Mt 12:28). God anointed Jesus of Nazareth with the Holy Spirit and with power to heal all who were oppressed by the devil (Lk 4:18-19; Acts 10:38).<\/li>\n<li>3. The Lord gave clear teaching about “the binding of the strong man” in deliverance (Mt 12:29; Mk 3:27) and about binding and loosing (Mt 18:18).<\/li>\n<li>4. Prayer is an important weapon in spiritual warfare. When the disciples asked (Mk 9:28) why they could not cast out a demon, Jesus replied that this kind comes out only with prayer.<\/li>\n<li>5. Revelation 12:11 testifies to the power of “the blood of the Lamb” in overcoming Satan. Demons do not like to hear of the blood of Jesus and often become agitated at the mention of it.<\/li>\n<li>6. God has equipped the believer with armor for defense in spiritual battle (Eph 6:10-17).<\/li>\n<li>7. The Lord answered Satan with correctly applied texts from the Bible. We have been given the sword of the Spirit, the Word of God (Eph 6:17; Heb 4:12), as a means of defense and for attack against the enemy.<\/li>\n<li>8. We must come against the hosts of hell from our position in the heavenly places (Eph 2:6), not from our limited earthly station.<\/li>\n<li>9. We must recognize that the ultimate victory has already been won by Jesus, who came to destroy the works of the devil (1 Jn 3:8) and to destroy him who has the power of death (Heb 2:14-16). When Jesus cried out on the cross, “It is finished,” he meant that the redemptive work was done; when he arose from the dead, he demonstrated his power over death. We win only as we enter into his victory.<\/li>\nSee also<\/em> Demon.<\/p>","summary_ro":"DEMON-POSSESSION Demonic occupation of a human being. The term “possession” is misleading and is not the best translation for the Greek word daimonizomai, which literally means to be “demonized” and can often best be translated as “to have a demon.” The noun form is “demoniac.” Demons can enter the body of a person (Lk 8:30; 22:3), in order to control the individual’s thoughts and actions. Sometimes a distinction is made between demonic oppression and demonic possession; this supposedly diffe...","summary_en":"DEMON-POSSESSION Demonic occupation of a human being. The term “possession” is misleading and is not the best translation for the Greek word daimonizomai, which literally means to be “demonized” and can often best be translated as “to have a demon.” The noun form is “demoniac.” Demons can enter the body of a person (Lk 8:30; 22:3), in order to control the individual’s thoughts and actions. Sometimes a distinction is made between demonic oppression and demonic possession; this supposedly diffe...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":59532,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:15","title_en":"Study Note: Apocalipsa 16:15","content_ro":"16:15<\/strong> Readers are warned to look<\/em> because the Lord will come as unexpectedly as a thief<\/em> (see also 3:3; Matt 24:43; 25:13; 1 Thes 5:2; 2 Pet 3:10). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing<\/em> and will find themselves naked<\/em> (see Matt 22:11-13). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18).<\/p>","content_en":"16:15<\/strong> Readers are warned to look<\/em> because the Lord will come as unexpectedly as a thief<\/em> (see also 3:3; Matt 24:43; 25:13; 1 Thes 5:2; 2 Pet 3:10). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing<\/em> and will find themselves naked<\/em> (see Matt 22:11-13). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18).<\/p>","summary_ro":"16:15 Readers are warned to look because the Lord will come as unexpectedly as a thief (see also 3:3; Matt 24:43; 25:13; 1 Thes 5:2; 2 Pet 3:10). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing and will find themselves naked (see Matt 22:11-13). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18).","summary_en":"16:15 Readers are warned to look because the Lord will come as unexpectedly as a thief (see also 3:3; Matt 24:43; 25:13; 1 Thes 5:2; 2 Pet 3:10). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing and will find themselves naked (see Matt 22:11-13). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87158,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:15","title_en":"Study Note: Apocalipsa 16:15","content_ro":"16:15<\/strong> Readers are warned to look<\/em> because the Lord will come as unexpectedly as a thief<\/em> (see also 3:3; Matt 24:43; 25:13; 1 Thes 5:2; 2 Pet 3:10). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing<\/em> and will find themselves naked<\/em> (see Matt 22:11-13). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18).<\/p>","content_en":"16:15<\/strong> Readers are warned to look<\/em> because the Lord will come as unexpectedly as a thief<\/em> (see also 3:3; Matt 24:43; 25:13; 1 Thes 5:2; 2 Pet 3:10). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing<\/em> and will find themselves naked<\/em> (see Matt 22:11-13). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18).<\/p>","summary_ro":"16:15 Readers are warned to look because the Lord will come as unexpectedly as a thief (see also 3:3; Matt 24:43; 25:13; 1 Thes 5:2; 2 Pet 3:10). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing and will find themselves naked (see Matt 22:11-13). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18).","summary_en":"16:15 Readers are warned to look because the Lord will come as unexpectedly as a thief (see also 3:3; Matt 24:43; 25:13; 1 Thes 5:2; 2 Pet 3:10). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing and will find themselves naked (see Matt 22:11-13). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114784,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:15","title_en":"Study Note: Apocalipsa 16:15","content_ro":"16:15<\/strong> Readers are warned to look<\/em> because the Lord will come as unexpectedly as a thief<\/em> (see also 3:3; Matt 24:43; 25:13; 1 Thes 5:2; 2 Pet 3:10). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing<\/em> and will find themselves naked<\/em> (see Matt 22:11-13). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18).<\/p>","content_en":"16:15<\/strong> Readers are warned to look<\/em> because the Lord will come as unexpectedly as a thief<\/em> (see also 3:3; Matt 24:43; 25:13; 1 Thes 5:2; 2 Pet 3:10). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing<\/em> and will find themselves naked<\/em> (see Matt 22:11-13). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18).<\/p>","summary_ro":"16:15 Readers are warned to look because the Lord will come as unexpectedly as a thief (see also 3:3; Matt 24:43; 25:13; 1 Thes 5:2; 2 Pet 3:10). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing and will find themselves naked (see Matt 22:11-13). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18).","summary_en":"16:15 Readers are warned to look because the Lord will come as unexpectedly as a thief (see also 3:3; Matt 24:43; 25:13; 1 Thes 5:2; 2 Pet 3:10). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing and will find themselves naked (see Matt 22:11-13). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142410,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:15","title_en":"Study Note: Apocalipsa 16:15","content_ro":"16:15<\/strong> Readers are warned to look<\/em> because the Lord will come as unexpectedly as a thief<\/em> (see also 3:3; Matt 24:43; 25:13; 1 Thes 5:2; 2 Pet 3:10). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing<\/em> and will find themselves naked<\/em> (see Matt 22:11-13). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18).<\/p>","content_en":"16:15<\/strong> Readers are warned to look<\/em> because the Lord will come as unexpectedly as a thief<\/em> (see also 3:3; Matt 24:43; 25:13; 1 Thes 5:2; 2 Pet 3:10). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing<\/em> and will find themselves naked<\/em> (see Matt 22:11-13). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18).<\/p>","summary_ro":"16:15 Readers are warned to look because the Lord will come as unexpectedly as a thief (see also 3:3; Matt 24:43; 25:13; 1 Thes 5:2; 2 Pet 3:10). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing and will find themselves naked (see Matt 22:11-13). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18).","summary_en":"16:15 Readers are warned to look because the Lord will come as unexpectedly as a thief (see also 3:3; Matt 24:43; 25:13; 1 Thes 5:2; 2 Pet 3:10). Being ready for his coming requires preparation; those who are not prepared will not have the proper clothing and will find themselves naked (see Matt 22:11-13). This imagery recalls the two failing churches: lifeless Sardis, which is told to “wake up” (Rev 3:2), and lukewarm Laodicea, which is advised to obtain proper clothing (3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67922,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Security and Obedience","title_en":"Security and Obedience","content_ro":"<h3>Security and Obedience<\/h3>\nThe thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\nThe New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\nThis call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\nAt the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","content_en":"<h3>Security and Obedience<\/h3>\nThe thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\nThe New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\nThis call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\nAt the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","summary_ro":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","summary_en":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95548,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Security and Obedience","title_en":"Security and Obedience","content_ro":"<h3>Security and Obedience<\/h3>\nThe thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\nThe New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\nThis call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\nAt the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","content_en":"<h3>Security and Obedience<\/h3>\nThe thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\nThe New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\nThis call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\nAt the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","summary_ro":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","summary_en":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123174,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Security and Obedience","title_en":"Security and Obedience","content_ro":"<h3>Security and Obedience<\/h3>\nThe thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\nThe New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\nThis call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\nAt the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","content_en":"<h3>Security and Obedience<\/h3>\nThe thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\nThe New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\nThis call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\nAt the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","summary_ro":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","summary_en":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150800,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Security and Obedience","title_en":"Security and Obedience","content_ro":"<h3>Security and Obedience<\/h3>\nThe thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\nThe New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\nThis call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\nAt the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","content_en":"<h3>Security and Obedience<\/h3>\nThe thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\nThe New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\nThis call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\nAt the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","summary_ro":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","summary_en":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":2514,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aramaic","title_en":"Aramaic","content_ro":"<h3>ARAMAIC<\/h3>\nOne of the three original languages of the Bible, found in sections of the book of Daniel (2:4b–7:28) and Ezra (4:8–6:18; 7:12-26). Aramaic phrases and expressions also appear in Genesis (31:47), Jeremiah (10:11), and the NT.<\/p>\nOld Testament Use<\/p>\nAramaic is linguistically very close to Hebrew and similar in structure. Aramaic texts in the Bible are written in the same script as Hebrew. In contrast to Hebrew, Aramaic uses a larger vocabulary, including many loan words, and a greater variety of connectives. It also contains an elaborate system of tenses, developed through the use of participles with pronouns or with various forms of the verb “to be.” Although Aramaic is less euphonious and poetical than Hebrew, it is probably superior as a vehicle of exact expression.<\/p>\nAramaic has perhaps the longest continuous living history of any language known. It was used during the Bible’s patriarchal period and is still spoken by a few people today. Aramaic and its cognate, Syriac, evolved into many dialects in different places and periods. Characterized by simplicity, clarity, and precision, it adapted easily to the various needs of everyday life. It could serve equally well as a language for scholars, pupils, lawyers, or merchants. Some have described it as the Semitic equivalent of English.<\/p>\nThe origin of Aramaic is unknown, but it seems to have been closely related to Amorite and possibly to other ancient northwest Semitic dialects barely known to scholars. Although an Aramean kingdom as such never really existed, various Aramean “states” developed into influential centers. A few short Aramean inscriptions from that era (10th to 8th centuries BC<\/span>) have been found and studied.<\/p>\nBy the eighth century BC<\/span>, King Hezekiah’s representatives requested the spokesmen of the Assyrian king Sennacherib to “speak to your servants in Aramaic, since we understand it. Don’t speak to us in Hebrew in the hearing of the people on the wall” (2 Kgs 18:26, niv<\/span>). By the Persian period, Aramaic had become the language of international trade. During their captivity, the Jews probably adopted it for convenience—certainly in commerce—while Hebrew became confined to the learned and to religious leaders.<\/p>\nGradually, especially after the Babylonian exile, Aramaic influence pervaded the land of Palestine. Nehemiah complained that children from mixed marriages were unable to speak Hebrew (Neh 13:24). The Jews seem to have continued using Aramaic widely during the Persian, Greek, and Roman periods. Eventually the Hebrew Scriptures were translated into Aramaic paraphrases, called Targums, some of which have been found among the Dead Sea Scrolls.<\/p>\nNew Testament Use<\/p>\nIn popular thought, Aramaic was the common language of Palestine during the time of Jesus. Yet that is by no means certain and probably is an oversimplification of the linguistic situation of that time. Names used in the NT reflect Aramaic (Bartholomew, Bar-Jonah, Barnabas), Greek (Andrew, Philip), and Latin (Mark), as well as Hebrew. There is no question that Aramaic was widely used, as were Greek and Hebrew. Latin was probably limited to military and governmental circles. Mishnaic Hebrew, a common kind of everyday Hebrew dialect, was also used in Jesus’ day; Mishnaic Hebrew documents have been discovered among the Dead Sea Scrolls.<\/p>\nWhat was the “Hebrew” referred to in certain NT passages (Jn 5:2; 19:13, 17, 20; 20:16; Rv 9:11; 16:16)? The languages used for the inscription put on Jesus’ cross were “Hebrew, Latin, and Greek” (Jn 19:19-20). Later, the apostle Paul was said to speak “Hebrew” (Acts 22:2; 26:14). The exact dialect he spoke may be debated, but as a Pharisee he was undoubtedly able to read the Hebrew of the OT. The Greek word for “Hebrew” is sometimes translated “Aramaic” and may be a general term for Semitic, or for a blend of Hebrew-Aramaic (as Yiddish is German-Hebrew). At any rate, Aramaic served as a transition from Hebrew to Greek as the language spoken by Jews in Jesus’ day. In that sense Aramaic connects OT Hebrew with NT Greek.<\/p>","content_en":"<h3>ARAMAIC<\/h3>\nOne of the three original languages of the Bible, found in sections of the book of Daniel (2:4b–7:28) and Ezra (4:8–6:18; 7:12-26). Aramaic phrases and expressions also appear in Genesis (31:47), Jeremiah (10:11), and the NT.<\/p>\nOld Testament Use<\/p>\nAramaic is linguistically very close to Hebrew and similar in structure. Aramaic texts in the Bible are written in the same script as Hebrew. In contrast to Hebrew, Aramaic uses a larger vocabulary, including many loan words, and a greater variety of connectives. It also contains an elaborate system of tenses, developed through the use of participles with pronouns or with various forms of the verb “to be.” Although Aramaic is less euphonious and poetical than Hebrew, it is probably superior as a vehicle of exact expression.<\/p>\nAramaic has perhaps the longest continuous living history of any language known. It was used during the Bible’s patriarchal period and is still spoken by a few people today. Aramaic and its cognate, Syriac, evolved into many dialects in different places and periods. Characterized by simplicity, clarity, and precision, it adapted easily to the various needs of everyday life. It could serve equally well as a language for scholars, pupils, lawyers, or merchants. Some have described it as the Semitic equivalent of English.<\/p>\nThe origin of Aramaic is unknown, but it seems to have been closely related to Amorite and possibly to other ancient northwest Semitic dialects barely known to scholars. Although an Aramean kingdom as such never really existed, various Aramean “states” developed into influential centers. A few short Aramean inscriptions from that era (10th to 8th centuries BC<\/span>) have been found and studied.<\/p>\nBy the eighth century BC<\/span>, King Hezekiah’s representatives requested the spokesmen of the Assyrian king Sennacherib to “speak to your servants in Aramaic, since we understand it. Don’t speak to us in Hebrew in the hearing of the people on the wall” (2 Kgs 18:26, niv<\/span>). By the Persian period, Aramaic had become the language of international trade. During their captivity, the Jews probably adopted it for convenience—certainly in commerce—while Hebrew became confined to the learned and to religious leaders.<\/p>\nGradually, especially after the Babylonian exile, Aramaic influence pervaded the land of Palestine. Nehemiah complained that children from mixed marriages were unable to speak Hebrew (Neh 13:24). The Jews seem to have continued using Aramaic widely during the Persian, Greek, and Roman periods. Eventually the Hebrew Scriptures were translated into Aramaic paraphrases, called Targums, some of which have been found among the Dead Sea Scrolls.<\/p>\nNew Testament Use<\/p>\nIn popular thought, Aramaic was the common language of Palestine during the time of Jesus. Yet that is by no means certain and probably is an oversimplification of the linguistic situation of that time. Names used in the NT reflect Aramaic (Bartholomew, Bar-Jonah, Barnabas), Greek (Andrew, Philip), and Latin (Mark), as well as Hebrew. There is no question that Aramaic was widely used, as were Greek and Hebrew. Latin was probably limited to military and governmental circles. Mishnaic Hebrew, a common kind of everyday Hebrew dialect, was also used in Jesus’ day; Mishnaic Hebrew documents have been discovered among the Dead Sea Scrolls.<\/p>\nWhat was the “Hebrew” referred to in certain NT passages (Jn 5:2; 19:13, 17, 20; 20:16; Rv 9:11; 16:16)? The languages used for the inscription put on Jesus’ cross were “Hebrew, Latin, and Greek” (Jn 19:19-20). Later, the apostle Paul was said to speak “Hebrew” (Acts 22:2; 26:14). The exact dialect he spoke may be debated, but as a Pharisee he was undoubtedly able to read the Hebrew of the OT. The Greek word for “Hebrew” is sometimes translated “Aramaic” and may be a general term for Semitic, or for a blend of Hebrew-Aramaic (as Yiddish is German-Hebrew). At any rate, Aramaic served as a transition from Hebrew to Greek as the language spoken by Jews in Jesus’ day. In that sense Aramaic connects OT Hebrew with NT Greek.<\/p>","summary_ro":"ARAMAIC One of the three original languages of the Bible, found in sections of the book of Daniel (2:4b–7:28) and Ezra (4:8–6:18; 7:12-26). Aramaic phrases and expressions also appear in Genesis (31:47), Jeremiah (10:11), and the NT. Old Testament Use Aramaic is linguistically very close to Hebrew and similar in structure. Aramaic texts in the Bible are written in the same script as Hebrew. In contrast to Hebrew, Aramaic uses a larger vocabulary, including many loan words, and a greater varie...","summary_en":"ARAMAIC One of the three original languages of the Bible, found in sections of the book of Daniel (2:4b–7:28) and Ezra (4:8–6:18; 7:12-26). Aramaic phrases and expressions also appear in Genesis (31:47), Jeremiah (10:11), and the NT. Old Testament Use Aramaic is linguistically very close to Hebrew and similar in structure. Aramaic texts in the Bible are written in the same script as Hebrew. In contrast to Hebrew, Aramaic uses a larger vocabulary, including many loan words, and a greater varie...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2715,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Armageddon","title_en":"Armageddon","content_ro":"<h3>ARMAGEDDON<\/h3>\nHebrew word in Revelation 16:16 meaning “Mount Megiddo.” It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad plain of Jezreel in northern Palestine. The area of Megiddo was important commercially and militarily and was the scene of many important battles in Israel’s history. There the Lord routed Sisera before the armies of Deborah and Barak (Jgs 4–5); Gideon was victorious over the Midianites and Amalekites (Jgs 6–7); King Saul and his army were defeated by the Philistines (1 Sm 31); and King Josiah was slain in battle by the Egyptian army of Pharaoh Neco (2 Kgs 23:29). Because of that long history the name seems to have become symbolic of a battlefield. Such is the depiction in the book of Revelation.<\/p>\nRevelation 15 and 16 describe seven angels who pour out seven bowls of the wrath of God upon the earth. The sixth angel pours out his bowl upon the great river Euphrates, and its waters are dried up (Rv 16:12-16), preparing the way for the coming of the “kings of the East.” Also three demonic spirits go forth to cause the kings of the whole world to gather for a battle on the great day of God the Almighty (16:13-14). Their gathering takes place at Armageddon (16:16). See<\/em> Revelation, Book of.<\/p>","content_en":"<h3>ARMAGEDDON<\/h3>\nHebrew word in Revelation 16:16 meaning “Mount Megiddo.” It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad plain of Jezreel in northern Palestine. The area of Megiddo was important commercially and militarily and was the scene of many important battles in Israel’s history. There the Lord routed Sisera before the armies of Deborah and Barak (Jgs 4–5); Gideon was victorious over the Midianites and Amalekites (Jgs 6–7); King Saul and his army were defeated by the Philistines (1 Sm 31); and King Josiah was slain in battle by the Egyptian army of Pharaoh Neco (2 Kgs 23:29). Because of that long history the name seems to have become symbolic of a battlefield. Such is the depiction in the book of Revelation.<\/p>\nRevelation 15 and 16 describe seven angels who pour out seven bowls of the wrath of God upon the earth. The sixth angel pours out his bowl upon the great river Euphrates, and its waters are dried up (Rv 16:12-16), preparing the way for the coming of the “kings of the East.” Also three demonic spirits go forth to cause the kings of the whole world to gather for a battle on the great day of God the Almighty (16:13-14). Their gathering takes place at Armageddon (16:16). See<\/em> Revelation, Book of.<\/p>","summary_ro":"ARMAGEDDON Hebrew word in Revelation 16:16 meaning “Mount Megiddo.” It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad plain of Jezreel in northern Palestine. The area of Megiddo was important commercially and militarily and was the scene of many important battles in Israel’s history. There the Lord routed Sisera before the armies of Deborah and Barak (Jgs 4–5); Gideon was victorious over the Midianites and...","summary_en":"ARMAGEDDON Hebrew word in Revelation 16:16 meaning “Mount Megiddo.” It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad plain of Jezreel in northern Palestine. The area of Megiddo was important commercially and militarily and was the scene of many important battles in Israel’s history. There the Lord routed Sisera before the armies of Deborah and Barak (Jgs 4–5); Gideon was victorious over the Midianites and...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24997,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Megiddo, Megiddon*","title_en":"Megiddo, Megiddon*","content_ro":"<h3>MEGIDDO, MEGIDDON*<\/h3>\n\nCity standing at the southwest edge of the plain of Esdraelon on the main route between Mesopotamia and Egypt. It overlooks the historic route where a pass through the Mt Carmel range led from the plain of Sharon into the plain of Jezreel. This strategic position made Megiddo one of the most important commercial and military centers of Palestine in the second millennium and the early first millennium BC<\/span>. From earliest times, the environs have been the scene of major battles. Great military men, such as Thutmose III of 15th-century BC<\/span> Egypt, Napoleon in 1799, and General Allenby during World War I, have fought for mastery there.<\/p>\nAt the time of the conquest, Joshua defeated the king of Megiddo but did not take the city (Jos 12:21). In the subsequent allotments to the tribes of Israel, Megiddo was assigned to Manasseh, but they could not conquer it from the Canaanites (Jos 17:11-12; Jgs 1:27). During the days of the judges, Deborah and Barak defeated the forces of Hazor under the command of Sisera near Megiddo (Jgs 4:15; 5:19) but did not take the city either. Perhaps David conquered it as part of his program for establishing the kingdom. At any rate, by the time of Solomon, Megiddo served as the headquarters of one of his 12 administrative regions (1 Kgs 4:12). Solomon rebuilt it to serve as one of his chariot and garrison cities (9:15-19).<\/p>\nKing Ahaziah of Judah died there (841 BC<\/span>) after being wounded by Jehu while on a visit to the northern kingdom (2 Kgs 9:27). King Josiah of Judah met and intercepted Pharaoh Neco of Egypt (609 BC<\/span>) at Megiddo in a vain effort to prevent him from going north to aid the Assyrians; he was mortally wounded in the battle (23:29-30). The plain of Megiddo (kjv<\/span> “valley of Megiddon”) is referred to in Zechariah’s prophecies of restoration for Israel and Jerusalem (Zec 12:11). Revelation predicts a great future war that will take place at Armageddon (Har Megiddon, the “mount of Megiddo,” Rv 16:16).<\/p>","content_en":"<h3>MEGIDDO, MEGIDDON*<\/h3>\n\nCity standing at the southwest edge of the plain of Esdraelon on the main route between Mesopotamia and Egypt. It overlooks the historic route where a pass through the Mt Carmel range led from the plain of Sharon into the plain of Jezreel. This strategic position made Megiddo one of the most important commercial and military centers of Palestine in the second millennium and the early first millennium BC<\/span>. From earliest times, the environs have been the scene of major battles. Great military men, such as Thutmose III of 15th-century BC<\/span> Egypt, Napoleon in 1799, and General Allenby during World War I, have fought for mastery there.<\/p>\nAt the time of the conquest, Joshua defeated the king of Megiddo but did not take the city (Jos 12:21). In the subsequent allotments to the tribes of Israel, Megiddo was assigned to Manasseh, but they could not conquer it from the Canaanites (Jos 17:11-12; Jgs 1:27). During the days of the judges, Deborah and Barak defeated the forces of Hazor under the command of Sisera near Megiddo (Jgs 4:15; 5:19) but did not take the city either. Perhaps David conquered it as part of his program for establishing the kingdom. At any rate, by the time of Solomon, Megiddo served as the headquarters of one of his 12 administrative regions (1 Kgs 4:12). Solomon rebuilt it to serve as one of his chariot and garrison cities (9:15-19).<\/p>\nKing Ahaziah of Judah died there (841 BC<\/span>) after being wounded by Jehu while on a visit to the northern kingdom (2 Kgs 9:27). King Josiah of Judah met and intercepted Pharaoh Neco of Egypt (609 BC<\/span>) at Megiddo in a vain effort to prevent him from going north to aid the Assyrians; he was mortally wounded in the battle (23:29-30). The plain of Megiddo (kjv<\/span> “valley of Megiddon”) is referred to in Zechariah’s prophecies of restoration for Israel and Jerusalem (Zec 12:11). Revelation predicts a great future war that will take place at Armageddon (Har Megiddon, the “mount of Megiddo,” Rv 16:16).<\/p>","summary_ro":"MEGIDDO, MEGIDDON* City standing at the southwest edge of the plain of Esdraelon on the main route between Mesopotamia and Egypt. It overlooks the historic route where a pass through the Mt Carmel range led from the plain of Sharon into the plain of Jezreel. This strategic position made Megiddo one of the most important commercial and military centers of Palestine in the second millennium and the early first millennium BC. From earliest times, the environs have been the scene of major battles...","summary_en":"MEGIDDO, MEGIDDON* City standing at the southwest edge of the plain of Esdraelon on the main route between Mesopotamia and Egypt. It overlooks the historic route where a pass through the Mt Carmel range led from the plain of Sharon into the plain of Jezreel. This strategic position made Megiddo one of the most important commercial and military centers of Palestine in the second millennium and the early first millennium BC. From earliest times, the environs have been the scene of major battles...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59533,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:16","title_en":"Study Note: Apocalipsa 16:16","content_ro":"16:16<\/strong> The name Armageddon<\/em> (or Harmagedon<\/em>) is probably derived from Hebrew har<\/span> (“mountain,” “hill”) plus Megiddo<\/span>,<\/em> which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site became known as a bloody battlefield. It was here, for instance, that Pharaoh Neco, on his way to fight the Assyrians, killed Josiah (2 Kgs 23:29). Armageddon thus became a symbolic term epitomizing the final conflict between God and the forces of evil.<\/p>","content_en":"16:16<\/strong> The name Armageddon<\/em> (or Harmagedon<\/em>) is probably derived from Hebrew har<\/span> (“mountain,” “hill”) plus Megiddo<\/span>,<\/em> which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site became known as a bloody battlefield. It was here, for instance, that Pharaoh Neco, on his way to fight the Assyrians, killed Josiah (2 Kgs 23:29). Armageddon thus became a symbolic term epitomizing the final conflict between God and the forces of evil.<\/p>","summary_ro":"16:16 The name Armageddon (or Harmagedon) is probably derived from Hebrew har (“mountain,” “hill”) plus Megiddo, which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site bec...","summary_en":"16:16 The name Armageddon (or Harmagedon) is probably derived from Hebrew har (“mountain,” “hill”) plus Megiddo, which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site bec...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87159,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:16","title_en":"Study Note: Apocalipsa 16:16","content_ro":"16:16<\/strong> The name Armageddon<\/em> (or Harmagedon<\/em>) is probably derived from Hebrew har<\/span> (“mountain,” “hill”) plus Megiddo<\/span>,<\/em> which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site became known as a bloody battlefield. It was here, for instance, that Pharaoh Neco, on his way to fight the Assyrians, killed Josiah (2 Kgs 23:29). Armageddon thus became a symbolic term epitomizing the final conflict between God and the forces of evil.<\/p>","content_en":"16:16<\/strong> The name Armageddon<\/em> (or Harmagedon<\/em>) is probably derived from Hebrew har<\/span> (“mountain,” “hill”) plus Megiddo<\/span>,<\/em> which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site became known as a bloody battlefield. It was here, for instance, that Pharaoh Neco, on his way to fight the Assyrians, killed Josiah (2 Kgs 23:29). Armageddon thus became a symbolic term epitomizing the final conflict between God and the forces of evil.<\/p>","summary_ro":"16:16 The name Armageddon (or Harmagedon) is probably derived from Hebrew har (“mountain,” “hill”) plus Megiddo, which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site bec...","summary_en":"16:16 The name Armageddon (or Harmagedon) is probably derived from Hebrew har (“mountain,” “hill”) plus Megiddo, which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site bec...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114785,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:16","title_en":"Study Note: Apocalipsa 16:16","content_ro":"16:16<\/strong> The name Armageddon<\/em> (or Harmagedon<\/em>) is probably derived from Hebrew har<\/span> (“mountain,” “hill”) plus Megiddo<\/span>,<\/em> which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site became known as a bloody battlefield. It was here, for instance, that Pharaoh Neco, on his way to fight the Assyrians, killed Josiah (2 Kgs 23:29). Armageddon thus became a symbolic term epitomizing the final conflict between God and the forces of evil.<\/p>","content_en":"16:16<\/strong> The name Armageddon<\/em> (or Harmagedon<\/em>) is probably derived from Hebrew har<\/span> (“mountain,” “hill”) plus Megiddo<\/span>,<\/em> which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site became known as a bloody battlefield. It was here, for instance, that Pharaoh Neco, on his way to fight the Assyrians, killed Josiah (2 Kgs 23:29). Armageddon thus became a symbolic term epitomizing the final conflict between God and the forces of evil.<\/p>","summary_ro":"16:16 The name Armageddon (or Harmagedon) is probably derived from Hebrew har (“mountain,” “hill”) plus Megiddo, which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site bec...","summary_en":"16:16 The name Armageddon (or Harmagedon) is probably derived from Hebrew har (“mountain,” “hill”) plus Megiddo, which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site bec...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142411,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:16","title_en":"Study Note: Apocalipsa 16:16","content_ro":"16:16<\/strong> The name Armageddon<\/em> (or Harmagedon<\/em>) is probably derived from Hebrew har<\/span> (“mountain,” “hill”) plus Megiddo<\/span>,<\/em> which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site became known as a bloody battlefield. It was here, for instance, that Pharaoh Neco, on his way to fight the Assyrians, killed Josiah (2 Kgs 23:29). Armageddon thus became a symbolic term epitomizing the final conflict between God and the forces of evil.<\/p>","content_en":"16:16<\/strong> The name Armageddon<\/em> (or Harmagedon<\/em>) is probably derived from Hebrew har<\/span> (“mountain,” “hill”) plus Megiddo<\/span>,<\/em> which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site became known as a bloody battlefield. It was here, for instance, that Pharaoh Neco, on his way to fight the Assyrians, killed Josiah (2 Kgs 23:29). Armageddon thus became a symbolic term epitomizing the final conflict between God and the forces of evil.<\/p>","summary_ro":"16:16 The name Armageddon (or Harmagedon) is probably derived from Hebrew har (“mountain,” “hill”) plus Megiddo, which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site bec...","summary_en":"16:16 The name Armageddon (or Harmagedon) is probably derived from Hebrew har (“mountain,” “hill”) plus Megiddo, which was one of the three cities fortified by Solomon along with Gezer in the south and Hazor in the north (1 Kgs 9:15). The fortress of Megiddo stood on a hill in the largest pass through the Carmel range, strategically guarding the Jezreel Valley. The city was situated on the Via Maris, the main highway between Egypt and Mesopotamia. Many armies used this route, and the site bec...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":59534,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:17","title_en":"Study Note: Apocalipsa 16:17","content_ro":"16:17<\/strong> When the seventh<\/em> . . .<\/em> bowl<\/em> is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!”<\/em> Jesus uttered these same words from the cross when he had finished his work (John 19:30). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.<\/p>","content_en":"16:17<\/strong> When the seventh<\/em> . . .<\/em> bowl<\/em> is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!”<\/em> Jesus uttered these same words from the cross when he had finished his work (John 19:30). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.<\/p>","summary_ro":"16:17 When the seventh . . . bowl is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!” Jesus uttered these same words from the cross when he had finished his work (John 19:30). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.","summary_en":"16:17 When the seventh . . . bowl is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!” Jesus uttered these same words from the cross when he had finished his work (John 19:30). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87160,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:17","title_en":"Study Note: Apocalipsa 16:17","content_ro":"16:17<\/strong> When the seventh<\/em> . . .<\/em> bowl<\/em> is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!”<\/em> Jesus uttered these same words from the cross when he had finished his work (John 19:30). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.<\/p>","content_en":"16:17<\/strong> When the seventh<\/em> . . .<\/em> bowl<\/em> is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!”<\/em> Jesus uttered these same words from the cross when he had finished his work (John 19:30). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.<\/p>","summary_ro":"16:17 When the seventh . . . bowl is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!” Jesus uttered these same words from the cross when he had finished his work (John 19:30). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.","summary_en":"16:17 When the seventh . . . bowl is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!” Jesus uttered these same words from the cross when he had finished his work (John 19:30). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114786,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:17","title_en":"Study Note: Apocalipsa 16:17","content_ro":"16:17<\/strong> When the seventh<\/em> . . .<\/em> bowl<\/em> is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!”<\/em> Jesus uttered these same words from the cross when he had finished his work (John 19:30). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.<\/p>","content_en":"16:17<\/strong> When the seventh<\/em> . . .<\/em> bowl<\/em> is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!”<\/em> Jesus uttered these same words from the cross when he had finished his work (John 19:30). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.<\/p>","summary_ro":"16:17 When the seventh . . . bowl is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!” Jesus uttered these same words from the cross when he had finished his work (John 19:30). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.","summary_en":"16:17 When the seventh . . . bowl is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!” Jesus uttered these same words from the cross when he had finished his work (John 19:30). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142412,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:17","title_en":"Study Note: Apocalipsa 16:17","content_ro":"16:17<\/strong> When the seventh<\/em> . . .<\/em> bowl<\/em> is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!”<\/em> Jesus uttered these same words from the cross when he had finished his work (John 19:30). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.<\/p>","content_en":"16:17<\/strong> When the seventh<\/em> . . .<\/em> bowl<\/em> is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!”<\/em> Jesus uttered these same words from the cross when he had finished his work (John 19:30). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.<\/p>","summary_ro":"16:17 When the seventh . . . bowl is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!” Jesus uttered these same words from the cross when he had finished his work (John 19:30). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.","summary_en":"16:17 When the seventh . . . bowl is poured out, an unexpected event occurs. The enemies of God had assembled themselves for battle, but when the decisive moment arrives, instead of the battle comes the shout, “It is finished!” Jesus uttered these same words from the cross when he had finished his work (John 19:30). No one can ultimately fight God. Therefore, this scene pictures an end to rebellion against God. What remains are various descriptions of the end.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":9952,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Earthquake","title_en":"Earthquake","content_ro":"<h3>EARTHQUAKE<\/h3>\nShaking 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>\nThe 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\nInstances 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>\nShaking 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>\nThe 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\nInstances 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":23326,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lightning","title_en":"Lightning","content_ro":"<h3>LIGHTNING<\/h3>\nThe flashing of light. When the Bible speaks of lightning, it usually has to do with God making an appearance. It occurs, therefore, at very dramatic moments, as when God comes down upon Mt Sinai just before giving the Ten Commandments to Moses (Ex 19:16); or referring to the return of Jesus (Mt 24:27), where lightning is only one of many spectacular signs of the event (Ez 1:14; Dn 10:6). It is a common symbol also in Revelation (Rv 4:5; 8:5; 16:18), a book whose chief concern is to give a vision of God.<\/p>\nSometimes the figure of lightning speaks of God in special ways. It can accompany judgment against God’s enemies (2 Sm 22:15; Rv 16:18). More often, it points to God’s power and kingship over all creation (Ps 135:7). Lightning is one of the things God mentions to Job (Jb 38:35) to show him how great is the creation and the Creator, and how small Job is by comparison (compare Ps 77:16-18).<\/p>","content_en":"<h3>LIGHTNING<\/h3>\nThe flashing of light. When the Bible speaks of lightning, it usually has to do with God making an appearance. It occurs, therefore, at very dramatic moments, as when God comes down upon Mt Sinai just before giving the Ten Commandments to Moses (Ex 19:16); or referring to the return of Jesus (Mt 24:27), where lightning is only one of many spectacular signs of the event (Ez 1:14; Dn 10:6). It is a common symbol also in Revelation (Rv 4:5; 8:5; 16:18), a book whose chief concern is to give a vision of God.<\/p>\nSometimes the figure of lightning speaks of God in special ways. It can accompany judgment against God’s enemies (2 Sm 22:15; Rv 16:18). More often, it points to God’s power and kingship over all creation (Ps 135:7). Lightning is one of the things God mentions to Job (Jb 38:35) to show him how great is the creation and the Creator, and how small Job is by comparison (compare Ps 77:16-18).<\/p>","summary_ro":"LIGHTNING The flashing of light. When the Bible speaks of lightning, it usually has to do with God making an appearance. It occurs, therefore, at very dramatic moments, as when God comes down upon Mt Sinai just before giving the Ten Commandments to Moses (Ex 19:16); or referring to the return of Jesus (Mt 24:27), where lightning is only one of many spectacular signs of the event (Ez 1:14; Dn 10:6). It is a common symbol also in Revelation (Rv 4:5; 8:5; 16:18), a book whose chief concern is to...","summary_en":"LIGHTNING The flashing of light. When the Bible speaks of lightning, it usually has to do with God making an appearance. It occurs, therefore, at very dramatic moments, as when God comes down upon Mt Sinai just before giving the Ten Commandments to Moses (Ex 19:16); or referring to the return of Jesus (Mt 24:27), where lightning is only one of many spectacular signs of the event (Ez 1:14; Dn 10:6). It is a common symbol also in Revelation (Rv 4:5; 8:5; 16:18), a book whose chief concern is to...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59535,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:18","title_en":"Study Note: Apocalipsa 16:18","content_ro":"16:18-20<\/strong> The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14; 11:13). They also foreshadow the final judgment (20:11-15) when the earth will be dismantled to make way for the new creation (21:1; cp. Isa 45:2; Rom 8:19-22).<\/p>","content_en":"16:18-20<\/strong> The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14; 11:13). They also foreshadow the final judgment (20:11-15) when the earth will be dismantled to make way for the new creation (21:1; cp. Isa 45:2; Rom 8:19-22).<\/p>","summary_ro":"16:18-20 The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14; 11:13). They also foreshadow the final judgment (20:11-15) when the earth will be dismantled to make way for the new creation (21:1; cp. Isa 45:2; Rom 8:19-22).","summary_en":"16:18-20 The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14; 11:13). They also foreshadow the final judgment (20:11-15) when the earth will be dismantled to make way for the new creation (21:1; cp. Isa 45:2; Rom 8:19-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87161,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:18","title_en":"Study Note: Apocalipsa 16:18","content_ro":"16:18-20<\/strong> The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14; 11:13). They also foreshadow the final judgment (20:11-15) when the earth will be dismantled to make way for the new creation (21:1; cp. Isa 45:2; Rom 8:19-22).<\/p>","content_en":"16:18-20<\/strong> The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14; 11:13). They also foreshadow the final judgment (20:11-15) when the earth will be dismantled to make way for the new creation (21:1; cp. Isa 45:2; Rom 8:19-22).<\/p>","summary_ro":"16:18-20 The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14; 11:13). They also foreshadow the final judgment (20:11-15) when the earth will be dismantled to make way for the new creation (21:1; cp. Isa 45:2; Rom 8:19-22).","summary_en":"16:18-20 The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14; 11:13). They also foreshadow the final judgment (20:11-15) when the earth will be dismantled to make way for the new creation (21:1; cp. Isa 45:2; Rom 8:19-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114787,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:18","title_en":"Study Note: Apocalipsa 16:18","content_ro":"16:18-20<\/strong> The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14; 11:13). They also foreshadow the final judgment (20:11-15) when the earth will be dismantled to make way for the new creation (21:1; cp. Isa 45:2; Rom 8:19-22).<\/p>","content_en":"16:18-20<\/strong> The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14; 11:13). They also foreshadow the final judgment (20:11-15) when the earth will be dismantled to make way for the new creation (21:1; cp. Isa 45:2; Rom 8:19-22).<\/p>","summary_ro":"16:18-20 The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14; 11:13). They also foreshadow the final judgment (20:11-15) when the earth will be dismantled to make way for the new creation (21:1; cp. Isa 45:2; Rom 8:19-22).","summary_en":"16:18-20 The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14; 11:13). They also foreshadow the final judgment (20:11-15) when the earth will be dismantled to make way for the new creation (21:1; cp. Isa 45:2; Rom 8:19-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142413,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:18","title_en":"Study Note: Apocalipsa 16:18","content_ro":"16:18-20<\/strong> The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14; 11:13). They also foreshadow the final judgment (20:11-15) when the earth will be dismantled to make way for the new creation (21:1; cp. Isa 45:2; Rom 8:19-22).<\/p>","content_en":"16:18-20<\/strong> The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14; 11:13). They also foreshadow the final judgment (20:11-15) when the earth will be dismantled to make way for the new creation (21:1; cp. Isa 45:2; Rom 8:19-22).<\/p>","summary_ro":"16:18-20 The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14; 11:13). They also foreshadow the final judgment (20:11-15) when the earth will be dismantled to make way for the new creation (21:1; cp. Isa 45:2; Rom 8:19-22).","summary_en":"16:18-20 The catastrophic events of this judgment scene recapitulate the scenes portraying the destruction of the world (6:12-14; 11:13). They also foreshadow the final judgment (20:11-15) when the earth will be dismantled to make way for the new creation (21:1; cp. Isa 45:2; Rom 8:19-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":41701,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Babylon","title_en":"Babylon","content_ro":"<h3>Babylon<\/h3>\nBabylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\nBabylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\nSumerian Civilization (3200–2000 BC<\/span>)<\/p>\nThe first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\nThe Akkadian Empire (2334–2154 BC<\/span>)<\/p>\nTo the north of Babylon, Akkadian king Sargon I (2339–2279 BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\nFirst Babylonian Kingdom (1900–1600 BC<\/span>)<\/p>\nDuring the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\nAssyrian Domination (900–614 BC<\/span>)<\/p>\nIn 851 BC<\/span> Assyrian king Shalmaneser III (858–824 BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\nNeo-Babylonian Empire (612–539 BC<\/span>)<\/p>\nThe Chaldean prince Nabopolassar seized the throne of Babylon (625–605 BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\nNebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 BC<\/span>) attacked the city in October 539 BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\nThe Symbolic Enemy of God’s People<\/p>\nIn 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","content_en":"<h3>Babylon<\/h3>\nBabylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\nBabylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\nSumerian Civilization (3200–2000 BC<\/span>)<\/p>\nThe first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\nThe Akkadian Empire (2334–2154 BC<\/span>)<\/p>\nTo the north of Babylon, Akkadian king Sargon I (2339–2279 BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\nFirst Babylonian Kingdom (1900–1600 BC<\/span>)<\/p>\nDuring the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\nAssyrian Domination (900–614 BC<\/span>)<\/p>\nIn 851 BC<\/span> Assyrian king Shalmaneser III (858–824 BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\nNeo-Babylonian Empire (612–539 BC<\/span>)<\/p>\nThe Chaldean prince Nabopolassar seized the throne of Babylon (625–605 BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\nNebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 BC<\/span>) attacked the city in October 539 BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\nThe Symbolic Enemy of God’s People<\/p>\nIn 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","summary_ro":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","summary_en":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69327,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Babylon","title_en":"Babylon","content_ro":"<h3>Babylon<\/h3>\nBabylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\nBabylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\nSumerian Civilization (3200–2000 BC<\/span>)<\/p>\nThe first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\nThe Akkadian Empire (2334–2154 BC<\/span>)<\/p>\nTo the north of Babylon, Akkadian king Sargon I (2339–2279 BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\nFirst Babylonian Kingdom (1900–1600 BC<\/span>)<\/p>\nDuring the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\nAssyrian Domination (900–614 BC<\/span>)<\/p>\nIn 851 BC<\/span> Assyrian king Shalmaneser III (858–824 BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\nNeo-Babylonian Empire (612–539 BC<\/span>)<\/p>\nThe Chaldean prince Nabopolassar seized the throne of Babylon (625–605 BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\nNebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 BC<\/span>) attacked the city in October 539 BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\nThe Symbolic Enemy of God’s People<\/p>\nIn 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","content_en":"<h3>Babylon<\/h3>\nBabylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\nBabylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\nSumerian Civilization (3200–2000 BC<\/span>)<\/p>\nThe first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\nThe Akkadian Empire (2334–2154 BC<\/span>)<\/p>\nTo the north of Babylon, Akkadian king Sargon I (2339–2279 BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\nFirst Babylonian Kingdom (1900–1600 BC<\/span>)<\/p>\nDuring the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\nAssyrian Domination (900–614 BC<\/span>)<\/p>\nIn 851 BC<\/span> Assyrian king Shalmaneser III (858–824 BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\nNeo-Babylonian Empire (612–539 BC<\/span>)<\/p>\nThe Chaldean prince Nabopolassar seized the throne of Babylon (625–605 BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\nNebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 BC<\/span>) attacked the city in October 539 BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\nThe Symbolic Enemy of God’s People<\/p>\nIn 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","summary_ro":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","summary_en":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96953,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Babylon","title_en":"Babylon","content_ro":"<h3>Babylon<\/h3>\nBabylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\nBabylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\nSumerian Civilization (3200–2000 BC<\/span>)<\/p>\nThe first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\nThe Akkadian Empire (2334–2154 BC<\/span>)<\/p>\nTo the north of Babylon, Akkadian king Sargon I (2339–2279 BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\nFirst Babylonian Kingdom (1900–1600 BC<\/span>)<\/p>\nDuring the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\nAssyrian Domination (900–614 BC<\/span>)<\/p>\nIn 851 BC<\/span> Assyrian king Shalmaneser III (858–824 BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\nNeo-Babylonian Empire (612–539 BC<\/span>)<\/p>\nThe Chaldean prince Nabopolassar seized the throne of Babylon (625–605 BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\nNebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 BC<\/span>) attacked the city in October 539 BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\nThe Symbolic Enemy of God’s People<\/p>\nIn 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","content_en":"<h3>Babylon<\/h3>\nBabylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\nBabylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\nSumerian Civilization (3200–2000 BC<\/span>)<\/p>\nThe first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\nThe Akkadian Empire (2334–2154 BC<\/span>)<\/p>\nTo the north of Babylon, Akkadian king Sargon I (2339–2279 BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\nFirst Babylonian Kingdom (1900–1600 BC<\/span>)<\/p>\nDuring the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\nAssyrian Domination (900–614 BC<\/span>)<\/p>\nIn 851 BC<\/span> Assyrian king Shalmaneser III (858–824 BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\nNeo-Babylonian Empire (612–539 BC<\/span>)<\/p>\nThe Chaldean prince Nabopolassar seized the throne of Babylon (625–605 BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\nNebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 BC<\/span>) attacked the city in October 539 BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\nThe Symbolic Enemy of God’s People<\/p>\nIn 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","summary_ro":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","summary_en":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124579,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Babylon","title_en":"Babylon","content_ro":"<h3>Babylon<\/h3>\nBabylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\nBabylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\nSumerian Civilization (3200–2000 BC<\/span>)<\/p>\nThe first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\nThe Akkadian Empire (2334–2154 BC<\/span>)<\/p>\nTo the north of Babylon, Akkadian king Sargon I (2339–2279 BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\nFirst Babylonian Kingdom (1900–1600 BC<\/span>)<\/p>\nDuring the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\nAssyrian Domination (900–614 BC<\/span>)<\/p>\nIn 851 BC<\/span> Assyrian king Shalmaneser III (858–824 BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\nNeo-Babylonian Empire (612–539 BC<\/span>)<\/p>\nThe Chaldean prince Nabopolassar seized the throne of Babylon (625–605 BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\nNebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 BC<\/span>) attacked the city in October 539 BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\nThe Symbolic Enemy of God’s People<\/p>\nIn 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","content_en":"<h3>Babylon<\/h3>\nBabylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\nBabylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\nSumerian Civilization (3200–2000 BC<\/span>)<\/p>\nThe first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\nThe Akkadian Empire (2334–2154 BC<\/span>)<\/p>\nTo the north of Babylon, Akkadian king Sargon I (2339–2279 BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\nFirst Babylonian Kingdom (1900–1600 BC<\/span>)<\/p>\nDuring the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\nAssyrian Domination (900–614 BC<\/span>)<\/p>\nIn 851 BC<\/span> Assyrian king Shalmaneser III (858–824 BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\nNeo-Babylonian Empire (612–539 BC<\/span>)<\/p>\nThe Chaldean prince Nabopolassar seized the throne of Babylon (625–605 BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\nNebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 BC<\/span>) attacked the city in October 539 BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\nThe Symbolic Enemy of God’s People<\/p>\nIn 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","summary_ro":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","summary_en":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8288,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cup","title_en":"Cup","content_ro":"<h3>CUP<\/h3>\nThe word may refer either to the vessel itself or to its contents and may be intended literally or figuratively.<\/p>\n1. A small drinking vessel, made of various materials (leather, metal, or pottery), sizes, and designs.<\/p>\n<li>2. A figure of speech to represent one’s portion of or participation in something. It is associated with consolation (Jer 16:7), demons (1 Cor 10:21), divination (Gn 44:2, 5), drunkenness (Prv 23:31), immorality (Rv 17:4; 18:6), inheritance (Ps 16:5), judgment (Pss 11:6; 75:8; Is 51:17, 22; Jer 49:12; Ez 23:33; Zec 12:2; Rv 14:10; 16:19; 18:6), the Lord (1 Cor 10:21), prosperity or blessing (Ps 23:5), salvation (Ps 116:13), suffering (Mt 20:22; 26:39; Mk 10:39; 14:36; Lk 22:42; Jn 18:11), and thanksgiving (1 Cor 10:16).<\/li>\nSee also<\/em> Cup of Blessing.<\/p>","content_en":"<h3>CUP<\/h3>\nThe word may refer either to the vessel itself or to its contents and may be intended literally or figuratively.<\/p>\n1. A small drinking vessel, made of various materials (leather, metal, or pottery), sizes, and designs.<\/p>\n<li>2. A figure of speech to represent one’s portion of or participation in something. It is associated with consolation (Jer 16:7), demons (1 Cor 10:21), divination (Gn 44:2, 5), drunkenness (Prv 23:31), immorality (Rv 17:4; 18:6), inheritance (Ps 16:5), judgment (Pss 11:6; 75:8; Is 51:17, 22; Jer 49:12; Ez 23:33; Zec 12:2; Rv 14:10; 16:19; 18:6), the Lord (1 Cor 10:21), prosperity or blessing (Ps 23:5), salvation (Ps 116:13), suffering (Mt 20:22; 26:39; Mk 10:39; 14:36; Lk 22:42; Jn 18:11), and thanksgiving (1 Cor 10:16).<\/li>\nSee also<\/em> Cup of Blessing.<\/p>","summary_ro":"CUP The word may refer either to the vessel itself or to its contents and may be intended literally or figuratively. 1. A small drinking vessel, made of various materials (leather, metal, or pottery), sizes, and designs. 2. A figure of speech to represent one’s portion of or participation in something. It is associated with consolation (Jer 16:7), demons (1 Cor 10:21), divination (Gn 44:2, 5), drunkenness (Prv 23:31), immorality (Rv 17:4; 18:6), inheritance (Ps 16:5), judgment (Pss 11:6; 75:8...","summary_en":"CUP The word may refer either to the vessel itself or to its contents and may be intended literally or figuratively. 1. A small drinking vessel, made of various materials (leather, metal, or pottery), sizes, and designs. 2. A figure of speech to represent one’s portion of or participation in something. It is associated with consolation (Jer 16:7), demons (1 Cor 10:21), divination (Gn 44:2, 5), drunkenness (Prv 23:31), immorality (Rv 17:4; 18:6), inheritance (Ps 16:5), judgment (Pss 11:6; 75:8...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29852,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter of Peter","title_en":"First Letter of Peter","content_ro":"<h3>PETER, First Letter of<\/span><\/h3>\nFirst of two general epistles authored by Peter.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Destination, Origin, Date<\/p>\n• Background<\/p>\n• Purpose and Theological Teaching<\/p>\n• Content<\/p>\nAuthor<\/p>\nThe author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apostles (14:54) because he had denied Jesus three times (vv 66-72). In 1 Peter the sufferings of Jesus are mentioned at least four times (1 Pt 1:11; 2:23; 4:1; 5:1).<\/p>\nPeter was known as the apostle to the Jews, just as Paul was the apostle to the Gentiles (Gal 2:7). Since Peter was a traveling missionary (1 Cor 1:12; 9:5), he could have actually visited the Asia Minor churches to whom this letter was sent.<\/p>\nThat Peter had been with Jesus during his earthly ministry may help account for the strong influence of Jesus’ teaching in 1 Peter. Except for James, 1 Peter probably echoes more of Jesus’ words than any other NT letter. The chart below presents similarities between Peter’s words and Jesus’ words in the Gospels:<\/p>\n\nSome scholars think the Greek of this letter is too good to have been written by a former fisherman whose native language was Aramaic; that the doctrine is too much like Paul’s to have been written by an apostle whose position was different from Paul’s; and that someone wrote the letter after Peter’s death and used his name to give apostolic weight to it.<\/p>\nOther scholars answer that if the author wanted to give authority to a letter whose teaching resembles Paul’s, he would have used Paul’s name, not Peter’s; that most Galileans probably learned Greek as well as Aramaic early in life; and that there is no evidence that the teaching of Peter and Paul fundamentally differed. When Paul rebuked Peter (Gal 2:11-14), it was due to a temporary lapse in conduct, not a basic disagreement in teaching. Besides, some key doctrines of Paul are missing from 1 Peter (e.g., justification), and those similar to Paul’s were the common possession of all the early churches. We may reasonably conclude that the apostle Peter authored this letter. However, it seems quite clear that Silas (otherwise know as Silvanus) helped Peter write this epistle (1 Pt 5:12), which means (1) he functioned as an amanuensis (secretary) for Peter, (2) he translated Peter’s letter (from Aramaic to Greek) as Peter dictated it, or (3) he composed a letter based on Peter’s thoughts.<\/p>\nDestination, Origin, Date<\/p>\nThe people to whom 1 Peter is addressed lived in Pontus, Galatia, Cappadocia, Asia, and Bithynia. These Roman provinces covered all but the southernmost part of Asia Minor, the bulk of modern Turkey.<\/p>\nChristianity may have been brought back by pilgrim Jews converted in Jerusalem on the day of Pentecost (cf. Acts 2:9). More likely, these churches included some founded by Paul on his first and second missionary journeys, and others by unknown missionaries. Peter does not explicitly include himself among “those who preached to you” (1 Pt 1:12).<\/p>\nWhether the readers were Christian Jews or converted pagan Gentiles is not known. First Peter 1:1 reads: “to God’s chosen people who are living as foreigners in the lands of Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia” (nlt<\/span>). That the readers are in some sense exiles is confirmed by 1:17 and 2:11. These verses could refer to a literal exile of Jews outside of Palestine or to a spiritual exile of all believers on earth because their true home is in heaven. No one denies that there was (and is) a literal Jewish dispersion (Diaspora). Peter, viewing the church as the true Israel (cf. Rom 2:29; Gal 6:16; Phil 3:3), may simply have transferred the language of exile from the nation Israel onto the church. The phrase used by Peter in 1 Peter 2:11 is almost identical to the one in Hebrews 11:13 (cf. Gn 23:4; Ps 39:12).<\/p>\nAgainst the view that construes the dispersion of 1 Peter 1:1 as Christians (Jew and Gentile), rather than Jews only, one may argue that Peter was specifically the apostle to the Jews (Gal 2:7) and that the use of so much OT in 1 Peter demands a Jewish readership. But there is evidence that Peter did not restrict his ministry to Jews (1 Cor 1:12; Gal 2:12), and the use of the OT is not surprising even if the readers were not Jews, because so many Gentile God-fearers (like Cornelius, Acts 10:2) were familiar with the OT.<\/p>\nWhether the readers were Jews or mainly Gentiles is decided by several texts that reflect the pagan background of the readers. Peter says in 1 Peter 2:10 that his readers were once “not a people,” a reference to Hosea 2:23 (cf. Rom 9:25). Then in 1 Peter 4:3 Peter describes their past “immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols” (nlt<\/span>). This does not describe unbelieving Jews, whose problem was not gross immorality but hypocrisy and legalism. Thus the recipients of this letter must have included many Gentile Christians in Asia Minor, characterized as aliens and strangers in the world.<\/p>\nMost scholars think 1 Peter was written from Rome. The clue is found in 5:13: “She who is in Babylon, chosen together with you, sends you her greetings” (niv<\/span>). Babylon (which had come to symbolize a big, powerful, evil city) was substituted as a kind of code name for Rome in much early Christian literature (e.g., Rv 14:8; 16:19; 17:5; 18:2, 10, 21; cf. Sibyllene 5:143, 159).<\/p>\nThe date of 1 Peter is probably AD<\/span> 64 or 65 (see next section).<\/p>\n\nBackground<\/p>\nWhile other NT writings refer now and then to Christian suffering, 1 Peter is preoccupied with it. How Christians should conduct themselves when abused is often discussed (1 Pt 1:3-7; 2:12, 20-23; 3:13-17; 4:12-19; 5:9-10). Official state persecution cannot be clearly affirmed; abuses seem to be the common lot of all Christians everywhere (5:9). Cruel masters may sometimes abuse their Christian servants (2:18-20); Christian wives may have to endure harsh, unbelieving husbands (3:1-6); and in general, people are on the lookout to revile Christians as wrongdoers (2:12; 3:9, 16; 4:15-16).<\/p>\nEven though no official state persecution is in view, the letter apparently indicates that there is something worse on the horizon (4:12-19). Peter seems to sense that the present tension between believers and their society could flare into something much worse.<\/p>\nEarly church tradition says that Peter was crucified in Rome during Nero’s persecution, and there is no good reason to doubt it. Moreover, since 1 Peter was written from Rome, and since 4:12 and 17 imply an impending crisis like the one that struck the Christians in Rome in AD<\/span> 65, we may suppose that this letter was written not long before Nero began to oppress the Christians in Rome. According to the historian Tacitus, Nero blamed the Christians for burning Rome, in order to squelch the rumor that he himself had done it (so that he could build a greater city). His relentless persecution of Christians had not yet broken out when 1 Peter was written (cf. 2:14; 3:13), but Peter may have seen it coming and may have wanted to prepare the churches outside Rome, should the holocaust reach them, too. Nero’s persecution apparently did not affect the Christians in the provinces outside Rome, but that does not diminish the value of Peter’s letter, because mostly it deals with how Christians should relate to their society and how they should respond when abuse and suffering come.<\/p>\nIf this is a correct picture of the background of 1 Peter, its date would be the early to mid 60s, since the fire of Rome broke out on July 19, AD<\/span> 64, and the persecution occurred later that year or in the spring of 65.<\/p>\nPurpose and Theological Teaching<\/p>\nThe main purpose of 1 Peter is to exhort Christians to conduct themselves properly among the community of believers (3:8; 5:1-7), but especially in non-Christian society (2:12), testifying clearly to their hope in Christ (3:1, 15) for God’s glory. The letter aims to help Christians understand and endure the abuses that often come from relationships with non-Christians (1:6-7; 2:12, 18-25; 3:9, 14-17; 4:1-5, 12-19; 5:8-10).<\/p>\nPeter’s exhortation is based on the good news of God’s salvation through the death, resurrection, and second coming of Christ. God is merciful (1:3; 2:10), “the God of all grace” (4:10; 5:12), and there is hope in grace’s ultimate display at Christ’s coming (1:13). God foreknew and determined (1:2, 20; 2:8) a plan of redemption by which to create a holy people for his own possession (2:9-10). Accordingly, Christ was sent into the world to accomplish this redemption for the sake of God’s elect (1:20). Although he was “chosen and precious” to God, he was “rejected by men” (2:4) who did not believe him (v 7). But his sufferings (1:11; 4:1, 13; 5:1) were not a meaningless tragedy; they were for the sake of his people (2:21, 24; 3:18), to redeem them with his precious blood from their empty way of life (1:18-19).<\/p>\nPut to death in the flesh, he was “made alive by the Spirit” (3:18), raised from the dead and glorified (1:21; 2:7), and holds the place of authority at God’s right hand (3:22). Further still, we must try to explain the link between the good news of God’s saving activity and our good conduct. The good news must be proclaimed if it is to change anybody’s life. This proclamation happens in the power of God’s Holy Spirit (1:12). It is not merely a “newscast” but is “the living and abiding word of God” (1:23; cf. 4:11), by which God calls his people into being and summons them “out of darkness and into his wonderful light” (2:9; cf. 1:15), “to his eternal glory in Christ” (5:10). This change is described in 1 Peter as a “new birth” (1:3, 23); what distinguishes a newborn person is the “living hope” that he has in Christ (1:3, 13).<\/p>\nThis hope, grounded in Christ’s resurrection and his sure return, transforms behavior (1:13-15). No longer will we have to seek satisfaction and fulfillment in harmful, unloving ways, but rather by entrusting our souls to a faithful Creator (4:19; 5:7), we can endure unjust suffering patiently (2:20), not return evil for evil (3:9), and seek to extend the mercy of God to others in doing good (2:12, 15; 3:11, 16; 4:19).<\/p>\nLively Christian hope does not lead us out<\/em> of non-Christian society but rather changes our behavior in<\/em> it. Christians are addressed as citizens of the state (2:13-17), as slaves of cruel masters (vv 18-25), and as wives of unbelieving husbands (3:1-6). By living as new and hopeful persons in<\/em> the institutions of society, others see our good deeds and give glory to our Father in heaven (2:12; cf. Mt 5:16).<\/p>\nContent<\/p>\n<h5>1:1–2<\/h5>\nThis section describes God’s election of his people, which is often translated using three prepositional phrases.<\/p>\nFirst, it is “according to the foreknowledge of God” (niv<\/span>). This means more than God’s knowing ahead of time whom he would elect. As in 1:20, foreknowledge probably also includes God’s purpose (cf. Am 3:2; Acts 2:23; Rom 8:28-30; 11:2; 1 Cor 8:3; Gal 4:9).<\/p>\nSecond, the election is “by the sanctifying work of the Spirit” (nasb<\/span>). Election involves the Spirit’s effectual work in making a person obedient to the gospel (see Rom 1:5). In Ephesians 1:4 election is described as “before the foundation of the world” (kjv<\/span>).<\/p>\nThird, our election is “for obedience to Jesus Christ and for sprinkling with his blood” (rsv<\/span>). The latter probably refers to the moral effect of Christ’s death in purifying our conscience and our behavior as we trust in him (see Heb 9:13-14).<\/p>\nThus, the elect people of God have their origin in the eternal, purposed foreknowledge of God; owe their call and conversion to the work of the Holy Spirit; and have as their goal in life obedience to God (cf. 1 Pt 1:14).<\/p>\n<h5>1:3-12<\/h5>\nThis section describes how tremendously valuable salvation is—a vast inheritance, absolutely perfect, never diminishing in beauty or worth (v 4), the goal of our faith (v 9), the basis of inexpressible joy (vv 6-8). Searched into and desired by the holy prophets of old, it is so amazing that even angels desire to peer into it (vv 10-12).<\/p>\nIt originates in the great mercy of God and was made available to people through the resurrection of Jesus from the dead (v 3). Even though a future<\/em> inheritance is ready to be revealed in the last time (v 5), it offers many present<\/em> spiritual benefits for those who trust in Christ. One of them is the promise of God’s present power to cause the believer to persevere in faith (v 5). This does not mean Christians escape hardship; it may be necessary that they suffer (v 6). If so, they should not grumble but see suffering as a refining fire for their good, because it burns away false dependencies and leaves only the pure gold of genuine faith (v 7). So suffering may be an important preparation for the full experience of salvation, since it is faith alone that will be blessed in the end.<\/p>\nFaith is not the same as sight, for believers have never seen Jesus, yet they trust him and love him (v 8). There are good grounds for hope (3:15), founded mainly on the resurrection of Jesus (1:3)—a real historical event.<\/p>\n<h5>1:13-25<\/h5>\nPeter now gives a command: hope fully in the grace coming to you at the revelation of Christ (v 13), and lead a new life of obedience to God (vv 14-15). Hope is an intense desire for something and a confidence that it will come. So Peter was commanding the churches to desire<\/em> Christ strongly and be assured of his glory and his coming. Thus, believers must use their minds and keep clearheaded (sober) about what is truly valuable in life (v 13). Full hope in Christ always results in holiness of life. If we delight in being God’s children (v 14), we will surely imitate our Father (vv 15-16; cf. Lv 19:2).<\/p>\nBut there is another motivation for good conduct: fear of God, who judges each person according to his or her works (1 Pt 1:17). While Peter motivates with fear, he also assures us that we have been redeemed from our futile conduct with the precious blood of Christ (vv 18-19). We are saved by faith, not by good works. Probably Peter means us to fear God’s displeasure with unbelief. When the letter says he will judge our works, it probably means that he will look for evidences of obedient, loving conduct, which is the sure sign of hope and faith. If we are lacking in this, fear of his judgment should drive us back to God’s mercy, where we can have peace and joy, which in turn lead to love.<\/p>\nThis love is commanded toward believers in verse 22. Hope is not mentioned in verses 22-25, but it is implied when Peter says we are born anew through the abiding<\/em> Word of God. Since “the word of the Lord abides forever” (v 25 = Is 40:6-8), those whose life depends on it will abide forever.<\/p>\n<h5>2:1-10<\/h5>\nThis passage is filled with OT quotations and imagery, as shown in the following chart:<\/p>\n\nVerses 9 and 10 indicate that Peter considered the Christian church a new Israel. He probably saw the experience of the church in the world as that of an exile<\/em> like the Jews in Babylonian exile (1:1, 17; 2:11), and considered conversion as a kind of exodus<\/em> out of the darkness of an old futile life into God’s light, like the Jewish exodus out of Egypt.<\/p>\nVerses 6-8 show that Jesus is a precious jewel for some but a stumbling stone for unbelievers. Behind that stands God’s inscrutable predestination (v 8). Those who trust him are chosen (v 9; cf. 1:1) as a royal priesthood (see below on 2:5), as a nation having God’s own holy character (cf. 1:14-15), and as a people cherished as God’s special possession. All of this is not due to our merit but to God’s mercy (v 10).<\/p>\nVerses 1-3 are again a command—to desire the kindness of Christ that we have tasted through the milk of the Word and so to grow stronger in faith or to hope fully in the grace of Christ.<\/p>\nVerses 4-5 portray a complex, mixed metaphor that pictures Christ as a living stone and the church both as a spiritual house of stones and as a priesthood. The church is, on the one hand, a dwelling place for God (cf. 1 Cor 3:16; Eph 2:21-22), and on the other, a group of ministers in that dwelling who offer God the sacrifices of obedience (cf. Rom 12:1-2).<\/p>\n<h5>2:11-12<\/h5>\nThis is the central concern of the letter. Since Christians are exiles in this world, they must not share the same desires as unbelievers. Such fleshly desires are ephemeral and destroy the soul that follows them. Instead, God’s new people should devote themselves to good deeds, even though people may slander them, for this will ultimately cause people to glorify God. The sequence, again, is changed desires, changed behavior, God glorified (cf. Mt 5:16).<\/p>\n<h5>2:13-17<\/h5>\nChristians should show proper respect to everyone (vv 13-14). That Christ died for sinners is a very humbling truth that forbids Christians to be arrogant or to think that they do not owe others love (cf. Rom 13:8-10). Rather, they are adjured to count others better than themselves (Mk 10:44; Phil 2:3).<\/p>\nPeter declares, then, that believers should be subject to the king and to the civil authorities under him. They should positively devote themselves to doing good so that those who say Christianity makes no difference in life will be silenced.<\/p>\nHowever, subjection to the state is not absolute, for Christians are first and foremost slaves of God. It is out of freedom that they acknowledge the propriety of a God-ordained state to preserve orderly life. Because Christians serve God first, and the king is merely God’s creature, subjection to him is a subjection for the Lord’s sake, not the king’s sake.<\/p>\n<h5>2:18-25<\/h5>\nChristian slaves have consciences oriented toward and shaped by God (v 19). They also have experienced his grace and are here told to rely on it by enduring unjust suffering patiently. They are not to strike back: they were called to live this way because Jesus suffered for them<\/em> and because he suffered as an example.<\/em> Verses 21-23 describe the example. Verses 24-25 describe Christ’s redemption and its effects. That is, Jesus not only modeled the life of nonretaliation but also enabled his followers to live this way by dying for<\/em> them that they might live for righteousness (v 24). Only when Christians are secure and content in the hope Christ achieved for them<\/em> can they have the freedom and inclination to follow his costly example. When believers are tempted to take vengeance into their own hands, they should recall that even Jesus entrusted himself to God, who judges justly (v 23; cf. Rom 12:19-20).<\/p>\n<h5>3:1-7<\/h5>\nHere are six verses for wives and one for husbands. How shall a believing wife win her unbelieving husband (v 1)? Peter warns against preoccupation with making the body more attractive (v 3). Instead, he stresses the adornment of the heart with a meek and tranquil spirit (v 4), accompanied by pure, loving conduct (v 2), which may win the husband “without talk” (v 1). This is not a call to mindless subservience but to poise, to free and confident service in love. The wife is not to be afraid even of an abusive husband (v 6). But how? By following Sarah’s example of hoping<\/em> in God (v 5). So it is again said that hope transforms life and enables believers to be subject to others. The wife is bound first to the Lord and only secondarily to her husband. Like the slave, the Christian wife will use her God-oriented conscience (2:16) to decide when, for Christ’s sake, she cannot follow the lead of her husband.<\/p>\nHusbands are admonished in verse 7 to bring their relationships to their wives into conformity with natural and revealed truth. The natural<\/em> truth is that women are physically weaker. This does not mean that they are inferior mentally or emotionally. It is a simple statement of observed fact: women’s bodies are not as strong as men’s. In a culture without all kinds of automatic devices, physical strength was much more crucial for survival and comfort than it is today. So the man is urged to use his superior strength for the sake of his wife. The revealed<\/em> truth is that the wife is an “equal partner in God’s gift of new life,” to be honored and respected.<\/p>\n<h5>3:8-12<\/h5>\nThis concludes the section 2:13–3:12 and admonishes the whole church first to love the brotherhood (3:8) and then to love the hostile outsider (vv 9-12). Verse 9 recalls Jesus’ behavior and his commands (Lk 6:27-36). Not only are Christians to endure abuse patiently (1 Pt 2:19-20), they are also to react positively and “bless” those who revile them (3:9). To bless means to wish them well and turn the wish into a prayer. Believers’ real desire for their enemies is that they be converted and come to share in the blessing that the Christian will inherit (vv 1, 9). Psalm 34:12-16 is brought in to support the logic of verse 9. If Christians want to inherit the blessing of salvation (1:4-5; 3:9), they must bless those who revile them. This does not mean they earn<\/em> their salvation but that salvation is the goal of faith (1:9), and true faith always makes a person loving.<\/p>\n<h5>3:13-17<\/h5>\nGenerally speaking, when Christians do good, they will not be harmed for it (v 13). Nevertheless, it may be God’s will that Christians suffer for doing good (v 17) and that is far better than suffering for doing evil. It is better not only because they ought never do evil but also because they are “blessed” when they suffer for righteousness’ sake (v 14; cf. 4:14; Mt 5:10-12). So instead of being afraid of people, believers should fear displeasing Christ and be at peace in his faithfulness (cf. 1 Pt 3:14-15 with Is 8:12-13). Thus, their consciences will be clear and believers will be freed so that when they explain the reason for their hope, even their demeanor will bear witness to its truth (cf. 1 Pt 3:15 with 1:3). The Christians’ abusers may be put to shame (v 16) and be won over (3:1) and give glory to God (2:12).<\/p>\n<h5>3:18-22<\/h5>\nSimilar to 2:21-25 and 1:18-21, this unit affirms Peter’s call for patient suffering. Since Christ died once for all for mankind’s sins and thus freed everyone from guilt and opened a way into the fellowship of the merciful God, believers should be able to bear unjust suffering meekly. Refusing to bear undeserved suffering would be a mark of unbelief in the all-faithful Creator (4:19) who cares for his children and wants to bear their anxieties for them (5:7).<\/p>\nJust as in the days of Noah, only a few were saved (cf. 3:1, 20; 4:17), so now only a few were being saved in Peter’s hostile generation, through baptism (3:18-21). Peter defined very carefully in what sense he meant that baptism saves—not by the cleansing function of the water, but rather by the resurrection of Jesus Christ and the pledge of a good conscience toward God (v 21).<\/p>\n<h5>4:1-6<\/h5>\nChristians should live according to the will of God (cf. 1:14; 2:1-2, 11-12, 15). This will mean a break with the behavior of their unbelieving friends and will probably result in being slandered (4:4). But this should not cause believers to avenge themselves, for God will take care of judgment (v 5).<\/p>\nBelievers have this command (v 1): “So then, since Christ suffered physical pain, you must arm yourselves with the same attitude he had, and be ready to suffer, too. For if you are willing to suffer for Christ, you have decided to stop sinning” (nlt<\/span>). Some have taken this to mean that through a process of suffering we are increasingly sanctified; however, if suffering here refers to dying (as the parallel with 3:18 and the “therefore” of 4:1 suggest), then probably verse 1 is to be understood along the lines of Romans 6:6, 10-11.<\/p>\nFirst Peter 4:6 is difficult. Some think it refers to the same preaching referred to in 3:19. Another, perhaps preferable, interpretation is that there is no preaching to the dead here but rather a preaching of the gospel to those who subsequently died. That is, those who heard the gospel, believed, and then died did not hear the gospel in vain. For the purpose of the preaching was that, while from a merely human standpoint these believers have been judged in the flesh (i.e., have died), from the divine standpoint they live in the Spirit. The purpose of verse 6 is thus a great encouragement to live by God’s will, even when former friends scorn the Christian hope by pointing out that even Christians die.<\/p>\n<h5>4:7-11<\/h5>\nActivity among believers in the church is again the theme here. Peter saw contemporary events as the beginning of the end (vv 7, 17). This gave an earnestness to his exhortation that believers keep their minds clear and sober for prayer.<\/p>\nBy steadily drawing upon God in prayer, Christians find the help they need to love each other and to overlook many offensive things (cf. Eph 4:1-3). This love should manifest itself in joyful hospitality, especially important in times of persecution (1 Pt 4:9), and should move believers to use all their varied gifts and talents to build each other up in faith (v 10). Two examples are given: speaking and ministering (the work of the preacher and the work of the deacon). Most important in speaking and ministering is to recognize what the goal of these gifts is and how to reach that goal. The goal is “that in all things God may be praised” (v 11). This may be done by recognizing that he gives the strength for service and the words for edifying speech.<\/p>\n<h5>4:12-19<\/h5>\nHere the situation of suffering and bearing reproach for being Christians is again in view. The prospect of a “painful trial” (v 12) is impending (cf. 1:6-7). Peter saw these sufferings (probably from hostile associates rather than official state persecution) as God’s judgment on the world, beginning with the church (vv 17-18; cf. Prv 11:31). But God’s judgment on the church is not punitive but purgative (1 Pt 4:14; cf. 1:6-7).<\/p>\nPeter gives a reminder that suffering is a normal Christian experience (v 19; cf. 3:14; Acts 14:22; 1 Thes 3:3) and that Christ himself was so mistreated (1 Pt 2:21-25; Mt 10:25). Christians are encouraged to entrust their souls to a faithful Creator (1 Pt 4:19), to rejoice (v 13), and to persevere in doing good (v 19), thereby glorifying God (v 16). When believers respond to suffering in this way, they are blessed (v 14), for God manifests himself to them in an intimate and reassuring way.<\/p>\n<h5>5:1-7<\/h5>\nAgain (as in 3:8; 4:7-11) Peter treats relations within the church. He tells the elders how to be good shepherds of the flock (5:1-4), the younger people how to treat their elders (v 5), and everyone how to be humble toward each other.<\/p>\nPeter reminds believers that God opposes the proud but gives grace to the lowly (v 5; cf. Mt 23:12; Jas 4:6), whom he will exalt in the age to come (1 Pt 5:6; cf. Lk 14:11; 18:14; Jas 4:10). Most important, God invites his people to throw all their anxieties on him because he cares for them (1 Pt 5:7; cf. Ps 55:22; Mt 6:25-30).<\/p>\nThe young people who are thus made humble will be subject to their elders and respect them (1 Pt 5:5). The elders who are thus made humble will not lord it over the flock (v 3) or be greedy or begrudging in their service (v 2), but will lead the flock by a humble example.<\/p>\n<h5>5:8-11<\/h5>\nPeter returns to his concern with suffering. Suffering is the universal lot of believers (v 9; cf. 4:12). Although in one sense willed by God (1:6; 3:17; 4:19), it is used by Satan to try to destroy their faith. So Peter appeals to the church to be wakeful and sober (5:8; cf. 1:13; 4:7) so that they can resist the lion by faith.<\/p>\n<h5>5:12-14<\/h5>\nIn conclusion, Peter describes his “brief” writing as an exhortation and a testimony concerning the true grace of God. So the letter is not a call for hard labor for God; rather, it is a call to recognize, enjoy, and live by the hard labor that God graciously has exerted and will exert for his children. As was noted above, the letter was written by Silas (Greek Silvanus<\/span>,<\/em> probably the same person as in Acts 16:25; 1 Thes 1:1; 2 Thes 1:1). It was written from Rome, and greetings were sent from Mark (probably the Gospel writer and former missionary companion of Paul—Acts 13:13; 15:37; 2 Tm 4:11) and the whole church. Peter’s last word is to invoke peace upon the churches and to urge them to keep the affection warm among themselves.<\/p>\nSee also<\/em> Suffering; Peter, the Apostle; Spirits in Prison.<\/p>","content_en":"<h3>PETER, First Letter of<\/span><\/h3>\nFirst of two general epistles authored by Peter.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Destination, Origin, Date<\/p>\n• Background<\/p>\n• Purpose and Theological Teaching<\/p>\n• Content<\/p>\nAuthor<\/p>\nThe author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apostles (14:54) because he had denied Jesus three times (vv 66-72). In 1 Peter the sufferings of Jesus are mentioned at least four times (1 Pt 1:11; 2:23; 4:1; 5:1).<\/p>\nPeter was known as the apostle to the Jews, just as Paul was the apostle to the Gentiles (Gal 2:7). Since Peter was a traveling missionary (1 Cor 1:12; 9:5), he could have actually visited the Asia Minor churches to whom this letter was sent.<\/p>\nThat Peter had been with Jesus during his earthly ministry may help account for the strong influence of Jesus’ teaching in 1 Peter. Except for James, 1 Peter probably echoes more of Jesus’ words than any other NT letter. The chart below presents similarities between Peter’s words and Jesus’ words in the Gospels:<\/p>\n\nSome scholars think the Greek of this letter is too good to have been written by a former fisherman whose native language was Aramaic; that the doctrine is too much like Paul’s to have been written by an apostle whose position was different from Paul’s; and that someone wrote the letter after Peter’s death and used his name to give apostolic weight to it.<\/p>\nOther scholars answer that if the author wanted to give authority to a letter whose teaching resembles Paul’s, he would have used Paul’s name, not Peter’s; that most Galileans probably learned Greek as well as Aramaic early in life; and that there is no evidence that the teaching of Peter and Paul fundamentally differed. When Paul rebuked Peter (Gal 2:11-14), it was due to a temporary lapse in conduct, not a basic disagreement in teaching. Besides, some key doctrines of Paul are missing from 1 Peter (e.g., justification), and those similar to Paul’s were the common possession of all the early churches. We may reasonably conclude that the apostle Peter authored this letter. However, it seems quite clear that Silas (otherwise know as Silvanus) helped Peter write this epistle (1 Pt 5:12), which means (1) he functioned as an amanuensis (secretary) for Peter, (2) he translated Peter’s letter (from Aramaic to Greek) as Peter dictated it, or (3) he composed a letter based on Peter’s thoughts.<\/p>\nDestination, Origin, Date<\/p>\nThe people to whom 1 Peter is addressed lived in Pontus, Galatia, Cappadocia, Asia, and Bithynia. These Roman provinces covered all but the southernmost part of Asia Minor, the bulk of modern Turkey.<\/p>\nChristianity may have been brought back by pilgrim Jews converted in Jerusalem on the day of Pentecost (cf. Acts 2:9). More likely, these churches included some founded by Paul on his first and second missionary journeys, and others by unknown missionaries. Peter does not explicitly include himself among “those who preached to you” (1 Pt 1:12).<\/p>\nWhether the readers were Christian Jews or converted pagan Gentiles is not known. First Peter 1:1 reads: “to God’s chosen people who are living as foreigners in the lands of Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia” (nlt<\/span>). That the readers are in some sense exiles is confirmed by 1:17 and 2:11. These verses could refer to a literal exile of Jews outside of Palestine or to a spiritual exile of all believers on earth because their true home is in heaven. No one denies that there was (and is) a literal Jewish dispersion (Diaspora). Peter, viewing the church as the true Israel (cf. Rom 2:29; Gal 6:16; Phil 3:3), may simply have transferred the language of exile from the nation Israel onto the church. The phrase used by Peter in 1 Peter 2:11 is almost identical to the one in Hebrews 11:13 (cf. Gn 23:4; Ps 39:12).<\/p>\nAgainst the view that construes the dispersion of 1 Peter 1:1 as Christians (Jew and Gentile), rather than Jews only, one may argue that Peter was specifically the apostle to the Jews (Gal 2:7) and that the use of so much OT in 1 Peter demands a Jewish readership. But there is evidence that Peter did not restrict his ministry to Jews (1 Cor 1:12; Gal 2:12), and the use of the OT is not surprising even if the readers were not Jews, because so many Gentile God-fearers (like Cornelius, Acts 10:2) were familiar with the OT.<\/p>\nWhether the readers were Jews or mainly Gentiles is decided by several texts that reflect the pagan background of the readers. Peter says in 1 Peter 2:10 that his readers were once “not a people,” a reference to Hosea 2:23 (cf. Rom 9:25). Then in 1 Peter 4:3 Peter describes their past “immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols” (nlt<\/span>). This does not describe unbelieving Jews, whose problem was not gross immorality but hypocrisy and legalism. Thus the recipients of this letter must have included many Gentile Christians in Asia Minor, characterized as aliens and strangers in the world.<\/p>\nMost scholars think 1 Peter was written from Rome. The clue is found in 5:13: “She who is in Babylon, chosen together with you, sends you her greetings” (niv<\/span>). Babylon (which had come to symbolize a big, powerful, evil city) was substituted as a kind of code name for Rome in much early Christian literature (e.g., Rv 14:8; 16:19; 17:5; 18:2, 10, 21; cf. Sibyllene 5:143, 159).<\/p>\nThe date of 1 Peter is probably AD<\/span> 64 or 65 (see next section).<\/p>\n\nBackground<\/p>\nWhile other NT writings refer now and then to Christian suffering, 1 Peter is preoccupied with it. How Christians should conduct themselves when abused is often discussed (1 Pt 1:3-7; 2:12, 20-23; 3:13-17; 4:12-19; 5:9-10). Official state persecution cannot be clearly affirmed; abuses seem to be the common lot of all Christians everywhere (5:9). Cruel masters may sometimes abuse their Christian servants (2:18-20); Christian wives may have to endure harsh, unbelieving husbands (3:1-6); and in general, people are on the lookout to revile Christians as wrongdoers (2:12; 3:9, 16; 4:15-16).<\/p>\nEven though no official state persecution is in view, the letter apparently indicates that there is something worse on the horizon (4:12-19). Peter seems to sense that the present tension between believers and their society could flare into something much worse.<\/p>\nEarly church tradition says that Peter was crucified in Rome during Nero’s persecution, and there is no good reason to doubt it. Moreover, since 1 Peter was written from Rome, and since 4:12 and 17 imply an impending crisis like the one that struck the Christians in Rome in AD<\/span> 65, we may suppose that this letter was written not long before Nero began to oppress the Christians in Rome. According to the historian Tacitus, Nero blamed the Christians for burning Rome, in order to squelch the rumor that he himself had done it (so that he could build a greater city). His relentless persecution of Christians had not yet broken out when 1 Peter was written (cf. 2:14; 3:13), but Peter may have seen it coming and may have wanted to prepare the churches outside Rome, should the holocaust reach them, too. Nero’s persecution apparently did not affect the Christians in the provinces outside Rome, but that does not diminish the value of Peter’s letter, because mostly it deals with how Christians should relate to their society and how they should respond when abuse and suffering come.<\/p>\nIf this is a correct picture of the background of 1 Peter, its date would be the early to mid 60s, since the fire of Rome broke out on July 19, AD<\/span> 64, and the persecution occurred later that year or in the spring of 65.<\/p>\nPurpose and Theological Teaching<\/p>\nThe main purpose of 1 Peter is to exhort Christians to conduct themselves properly among the community of believers (3:8; 5:1-7), but especially in non-Christian society (2:12), testifying clearly to their hope in Christ (3:1, 15) for God’s glory. The letter aims to help Christians understand and endure the abuses that often come from relationships with non-Christians (1:6-7; 2:12, 18-25; 3:9, 14-17; 4:1-5, 12-19; 5:8-10).<\/p>\nPeter’s exhortation is based on the good news of God’s salvation through the death, resurrection, and second coming of Christ. God is merciful (1:3; 2:10), “the God of all grace” (4:10; 5:12), and there is hope in grace’s ultimate display at Christ’s coming (1:13). God foreknew and determined (1:2, 20; 2:8) a plan of redemption by which to create a holy people for his own possession (2:9-10). Accordingly, Christ was sent into the world to accomplish this redemption for the sake of God’s elect (1:20). Although he was “chosen and precious” to God, he was “rejected by men” (2:4) who did not believe him (v 7). But his sufferings (1:11; 4:1, 13; 5:1) were not a meaningless tragedy; they were for the sake of his people (2:21, 24; 3:18), to redeem them with his precious blood from their empty way of life (1:18-19).<\/p>\nPut to death in the flesh, he was “made alive by the Spirit” (3:18), raised from the dead and glorified (1:21; 2:7), and holds the place of authority at God’s right hand (3:22). Further still, we must try to explain the link between the good news of God’s saving activity and our good conduct. The good news must be proclaimed if it is to change anybody’s life. This proclamation happens in the power of God’s Holy Spirit (1:12). It is not merely a “newscast” but is “the living and abiding word of God” (1:23; cf. 4:11), by which God calls his people into being and summons them “out of darkness and into his wonderful light” (2:9; cf. 1:15), “to his eternal glory in Christ” (5:10). This change is described in 1 Peter as a “new birth” (1:3, 23); what distinguishes a newborn person is the “living hope” that he has in Christ (1:3, 13).<\/p>\nThis hope, grounded in Christ’s resurrection and his sure return, transforms behavior (1:13-15). No longer will we have to seek satisfaction and fulfillment in harmful, unloving ways, but rather by entrusting our souls to a faithful Creator (4:19; 5:7), we can endure unjust suffering patiently (2:20), not return evil for evil (3:9), and seek to extend the mercy of God to others in doing good (2:12, 15; 3:11, 16; 4:19).<\/p>\nLively Christian hope does not lead us out<\/em> of non-Christian society but rather changes our behavior in<\/em> it. Christians are addressed as citizens of the state (2:13-17), as slaves of cruel masters (vv 18-25), and as wives of unbelieving husbands (3:1-6). By living as new and hopeful persons in<\/em> the institutions of society, others see our good deeds and give glory to our Father in heaven (2:12; cf. Mt 5:16).<\/p>\nContent<\/p>\n<h5>1:1–2<\/h5>\nThis section describes God’s election of his people, which is often translated using three prepositional phrases.<\/p>\nFirst, it is “according to the foreknowledge of God” (niv<\/span>). This means more than God’s knowing ahead of time whom he would elect. As in 1:20, foreknowledge probably also includes God’s purpose (cf. Am 3:2; Acts 2:23; Rom 8:28-30; 11:2; 1 Cor 8:3; Gal 4:9).<\/p>\nSecond, the election is “by the sanctifying work of the Spirit” (nasb<\/span>). Election involves the Spirit’s effectual work in making a person obedient to the gospel (see Rom 1:5). In Ephesians 1:4 election is described as “before the foundation of the world” (kjv<\/span>).<\/p>\nThird, our election is “for obedience to Jesus Christ and for sprinkling with his blood” (rsv<\/span>). The latter probably refers to the moral effect of Christ’s death in purifying our conscience and our behavior as we trust in him (see Heb 9:13-14).<\/p>\nThus, the elect people of God have their origin in the eternal, purposed foreknowledge of God; owe their call and conversion to the work of the Holy Spirit; and have as their goal in life obedience to God (cf. 1 Pt 1:14).<\/p>\n<h5>1:3-12<\/h5>\nThis section describes how tremendously valuable salvation is—a vast inheritance, absolutely perfect, never diminishing in beauty or worth (v 4), the goal of our faith (v 9), the basis of inexpressible joy (vv 6-8). Searched into and desired by the holy prophets of old, it is so amazing that even angels desire to peer into it (vv 10-12).<\/p>\nIt originates in the great mercy of God and was made available to people through the resurrection of Jesus from the dead (v 3). Even though a future<\/em> inheritance is ready to be revealed in the last time (v 5), it offers many present<\/em> spiritual benefits for those who trust in Christ. One of them is the promise of God’s present power to cause the believer to persevere in faith (v 5). This does not mean Christians escape hardship; it may be necessary that they suffer (v 6). If so, they should not grumble but see suffering as a refining fire for their good, because it burns away false dependencies and leaves only the pure gold of genuine faith (v 7). So suffering may be an important preparation for the full experience of salvation, since it is faith alone that will be blessed in the end.<\/p>\nFaith is not the same as sight, for believers have never seen Jesus, yet they trust him and love him (v 8). There are good grounds for hope (3:15), founded mainly on the resurrection of Jesus (1:3)—a real historical event.<\/p>\n<h5>1:13-25<\/h5>\nPeter now gives a command: hope fully in the grace coming to you at the revelation of Christ (v 13), and lead a new life of obedience to God (vv 14-15). Hope is an intense desire for something and a confidence that it will come. So Peter was commanding the churches to desire<\/em> Christ strongly and be assured of his glory and his coming. Thus, believers must use their minds and keep clearheaded (sober) about what is truly valuable in life (v 13). Full hope in Christ always results in holiness of life. If we delight in being God’s children (v 14), we will surely imitate our Father (vv 15-16; cf. Lv 19:2).<\/p>\nBut there is another motivation for good conduct: fear of God, who judges each person according to his or her works (1 Pt 1:17). While Peter motivates with fear, he also assures us that we have been redeemed from our futile conduct with the precious blood of Christ (vv 18-19). We are saved by faith, not by good works. Probably Peter means us to fear God’s displeasure with unbelief. When the letter says he will judge our works, it probably means that he will look for evidences of obedient, loving conduct, which is the sure sign of hope and faith. If we are lacking in this, fear of his judgment should drive us back to God’s mercy, where we can have peace and joy, which in turn lead to love.<\/p>\nThis love is commanded toward believers in verse 22. Hope is not mentioned in verses 22-25, but it is implied when Peter says we are born anew through the abiding<\/em> Word of God. Since “the word of the Lord abides forever” (v 25 = Is 40:6-8), those whose life depends on it will abide forever.<\/p>\n<h5>2:1-10<\/h5>\nThis passage is filled with OT quotations and imagery, as shown in the following chart:<\/p>\n\nVerses 9 and 10 indicate that Peter considered the Christian church a new Israel. He probably saw the experience of the church in the world as that of an exile<\/em> like the Jews in Babylonian exile (1:1, 17; 2:11), and considered conversion as a kind of exodus<\/em> out of the darkness of an old futile life into God’s light, like the Jewish exodus out of Egypt.<\/p>\nVerses 6-8 show that Jesus is a precious jewel for some but a stumbling stone for unbelievers. Behind that stands God’s inscrutable predestination (v 8). Those who trust him are chosen (v 9; cf. 1:1) as a royal priesthood (see below on 2:5), as a nation having God’s own holy character (cf. 1:14-15), and as a people cherished as God’s special possession. All of this is not due to our merit but to God’s mercy (v 10).<\/p>\nVerses 1-3 are again a command—to desire the kindness of Christ that we have tasted through the milk of the Word and so to grow stronger in faith or to hope fully in the grace of Christ.<\/p>\nVerses 4-5 portray a complex, mixed metaphor that pictures Christ as a living stone and the church both as a spiritual house of stones and as a priesthood. The church is, on the one hand, a dwelling place for God (cf. 1 Cor 3:16; Eph 2:21-22), and on the other, a group of ministers in that dwelling who offer God the sacrifices of obedience (cf. Rom 12:1-2).<\/p>\n<h5>2:11-12<\/h5>\nThis is the central concern of the letter. Since Christians are exiles in this world, they must not share the same desires as unbelievers. Such fleshly desires are ephemeral and destroy the soul that follows them. Instead, God’s new people should devote themselves to good deeds, even though people may slander them, for this will ultimately cause people to glorify God. The sequence, again, is changed desires, changed behavior, God glorified (cf. Mt 5:16).<\/p>\n<h5>2:13-17<\/h5>\nChristians should show proper respect to everyone (vv 13-14). That Christ died for sinners is a very humbling truth that forbids Christians to be arrogant or to think that they do not owe others love (cf. Rom 13:8-10). Rather, they are adjured to count others better than themselves (Mk 10:44; Phil 2:3).<\/p>\nPeter declares, then, that believers should be subject to the king and to the civil authorities under him. They should positively devote themselves to doing good so that those who say Christianity makes no difference in life will be silenced.<\/p>\nHowever, subjection to the state is not absolute, for Christians are first and foremost slaves of God. It is out of freedom that they acknowledge the propriety of a God-ordained state to preserve orderly life. Because Christians serve God first, and the king is merely God’s creature, subjection to him is a subjection for the Lord’s sake, not the king’s sake.<\/p>\n<h5>2:18-25<\/h5>\nChristian slaves have consciences oriented toward and shaped by God (v 19). They also have experienced his grace and are here told to rely on it by enduring unjust suffering patiently. They are not to strike back: they were called to live this way because Jesus suffered for them<\/em> and because he suffered as an example.<\/em> Verses 21-23 describe the example. Verses 24-25 describe Christ’s redemption and its effects. That is, Jesus not only modeled the life of nonretaliation but also enabled his followers to live this way by dying for<\/em> them that they might live for righteousness (v 24). Only when Christians are secure and content in the hope Christ achieved for them<\/em> can they have the freedom and inclination to follow his costly example. When believers are tempted to take vengeance into their own hands, they should recall that even Jesus entrusted himself to God, who judges justly (v 23; cf. Rom 12:19-20).<\/p>\n<h5>3:1-7<\/h5>\nHere are six verses for wives and one for husbands. How shall a believing wife win her unbelieving husband (v 1)? Peter warns against preoccupation with making the body more attractive (v 3). Instead, he stresses the adornment of the heart with a meek and tranquil spirit (v 4), accompanied by pure, loving conduct (v 2), which may win the husband “without talk” (v 1). This is not a call to mindless subservience but to poise, to free and confident service in love. The wife is not to be afraid even of an abusive husband (v 6). But how? By following Sarah’s example of hoping<\/em> in God (v 5). So it is again said that hope transforms life and enables believers to be subject to others. The wife is bound first to the Lord and only secondarily to her husband. Like the slave, the Christian wife will use her God-oriented conscience (2:16) to decide when, for Christ’s sake, she cannot follow the lead of her husband.<\/p>\nHusbands are admonished in verse 7 to bring their relationships to their wives into conformity with natural and revealed truth. The natural<\/em> truth is that women are physically weaker. This does not mean that they are inferior mentally or emotionally. It is a simple statement of observed fact: women’s bodies are not as strong as men’s. In a culture without all kinds of automatic devices, physical strength was much more crucial for survival and comfort than it is today. So the man is urged to use his superior strength for the sake of his wife. The revealed<\/em> truth is that the wife is an “equal partner in God’s gift of new life,” to be honored and respected.<\/p>\n<h5>3:8-12<\/h5>\nThis concludes the section 2:13–3:12 and admonishes the whole church first to love the brotherhood (3:8) and then to love the hostile outsider (vv 9-12). Verse 9 recalls Jesus’ behavior and his commands (Lk 6:27-36). Not only are Christians to endure abuse patiently (1 Pt 2:19-20), they are also to react positively and “bless” those who revile them (3:9). To bless means to wish them well and turn the wish into a prayer. Believers’ real desire for their enemies is that they be converted and come to share in the blessing that the Christian will inherit (vv 1, 9). Psalm 34:12-16 is brought in to support the logic of verse 9. If Christians want to inherit the blessing of salvation (1:4-5; 3:9), they must bless those who revile them. This does not mean they earn<\/em> their salvation but that salvation is the goal of faith (1:9), and true faith always makes a person loving.<\/p>\n<h5>3:13-17<\/h5>\nGenerally speaking, when Christians do good, they will not be harmed for it (v 13). Nevertheless, it may be God’s will that Christians suffer for doing good (v 17) and that is far better than suffering for doing evil. It is better not only because they ought never do evil but also because they are “blessed” when they suffer for righteousness’ sake (v 14; cf. 4:14; Mt 5:10-12). So instead of being afraid of people, believers should fear displeasing Christ and be at peace in his faithfulness (cf. 1 Pt 3:14-15 with Is 8:12-13). Thus, their consciences will be clear and believers will be freed so that when they explain the reason for their hope, even their demeanor will bear witness to its truth (cf. 1 Pt 3:15 with 1:3). The Christians’ abusers may be put to shame (v 16) and be won over (3:1) and give glory to God (2:12).<\/p>\n<h5>3:18-22<\/h5>\nSimilar to 2:21-25 and 1:18-21, this unit affirms Peter’s call for patient suffering. Since Christ died once for all for mankind’s sins and thus freed everyone from guilt and opened a way into the fellowship of the merciful God, believers should be able to bear unjust suffering meekly. Refusing to bear undeserved suffering would be a mark of unbelief in the all-faithful Creator (4:19) who cares for his children and wants to bear their anxieties for them (5:7).<\/p>\nJust as in the days of Noah, only a few were saved (cf. 3:1, 20; 4:17), so now only a few were being saved in Peter’s hostile generation, through baptism (3:18-21). Peter defined very carefully in what sense he meant that baptism saves—not by the cleansing function of the water, but rather by the resurrection of Jesus Christ and the pledge of a good conscience toward God (v 21).<\/p>\n<h5>4:1-6<\/h5>\nChristians should live according to the will of God (cf. 1:14; 2:1-2, 11-12, 15). This will mean a break with the behavior of their unbelieving friends and will probably result in being slandered (4:4). But this should not cause believers to avenge themselves, for God will take care of judgment (v 5).<\/p>\nBelievers have this command (v 1): “So then, since Christ suffered physical pain, you must arm yourselves with the same attitude he had, and be ready to suffer, too. For if you are willing to suffer for Christ, you have decided to stop sinning” (nlt<\/span>). Some have taken this to mean that through a process of suffering we are increasingly sanctified; however, if suffering here refers to dying (as the parallel with 3:18 and the “therefore” of 4:1 suggest), then probably verse 1 is to be understood along the lines of Romans 6:6, 10-11.<\/p>\nFirst Peter 4:6 is difficult. Some think it refers to the same preaching referred to in 3:19. Another, perhaps preferable, interpretation is that there is no preaching to the dead here but rather a preaching of the gospel to those who subsequently died. That is, those who heard the gospel, believed, and then died did not hear the gospel in vain. For the purpose of the preaching was that, while from a merely human standpoint these believers have been judged in the flesh (i.e., have died), from the divine standpoint they live in the Spirit. The purpose of verse 6 is thus a great encouragement to live by God’s will, even when former friends scorn the Christian hope by pointing out that even Christians die.<\/p>\n<h5>4:7-11<\/h5>\nActivity among believers in the church is again the theme here. Peter saw contemporary events as the beginning of the end (vv 7, 17). This gave an earnestness to his exhortation that believers keep their minds clear and sober for prayer.<\/p>\nBy steadily drawing upon God in prayer, Christians find the help they need to love each other and to overlook many offensive things (cf. Eph 4:1-3). This love should manifest itself in joyful hospitality, especially important in times of persecution (1 Pt 4:9), and should move believers to use all their varied gifts and talents to build each other up in faith (v 10). Two examples are given: speaking and ministering (the work of the preacher and the work of the deacon). Most important in speaking and ministering is to recognize what the goal of these gifts is and how to reach that goal. The goal is “that in all things God may be praised” (v 11). This may be done by recognizing that he gives the strength for service and the words for edifying speech.<\/p>\n<h5>4:12-19<\/h5>\nHere the situation of suffering and bearing reproach for being Christians is again in view. The prospect of a “painful trial” (v 12) is impending (cf. 1:6-7). Peter saw these sufferings (probably from hostile associates rather than official state persecution) as God’s judgment on the world, beginning with the church (vv 17-18; cf. Prv 11:31). But God’s judgment on the church is not punitive but purgative (1 Pt 4:14; cf. 1:6-7).<\/p>\nPeter gives a reminder that suffering is a normal Christian experience (v 19; cf. 3:14; Acts 14:22; 1 Thes 3:3) and that Christ himself was so mistreated (1 Pt 2:21-25; Mt 10:25). Christians are encouraged to entrust their souls to a faithful Creator (1 Pt 4:19), to rejoice (v 13), and to persevere in doing good (v 19), thereby glorifying God (v 16). When believers respond to suffering in this way, they are blessed (v 14), for God manifests himself to them in an intimate and reassuring way.<\/p>\n<h5>5:1-7<\/h5>\nAgain (as in 3:8; 4:7-11) Peter treats relations within the church. He tells the elders how to be good shepherds of the flock (5:1-4), the younger people how to treat their elders (v 5), and everyone how to be humble toward each other.<\/p>\nPeter reminds believers that God opposes the proud but gives grace to the lowly (v 5; cf. Mt 23:12; Jas 4:6), whom he will exalt in the age to come (1 Pt 5:6; cf. Lk 14:11; 18:14; Jas 4:10). Most important, God invites his people to throw all their anxieties on him because he cares for them (1 Pt 5:7; cf. Ps 55:22; Mt 6:25-30).<\/p>\nThe young people who are thus made humble will be subject to their elders and respect them (1 Pt 5:5). The elders who are thus made humble will not lord it over the flock (v 3) or be greedy or begrudging in their service (v 2), but will lead the flock by a humble example.<\/p>\n<h5>5:8-11<\/h5>\nPeter returns to his concern with suffering. Suffering is the universal lot of believers (v 9; cf. 4:12). Although in one sense willed by God (1:6; 3:17; 4:19), it is used by Satan to try to destroy their faith. So Peter appeals to the church to be wakeful and sober (5:8; cf. 1:13; 4:7) so that they can resist the lion by faith.<\/p>\n<h5>5:12-14<\/h5>\nIn conclusion, Peter describes his “brief” writing as an exhortation and a testimony concerning the true grace of God. So the letter is not a call for hard labor for God; rather, it is a call to recognize, enjoy, and live by the hard labor that God graciously has exerted and will exert for his children. As was noted above, the letter was written by Silas (Greek Silvanus<\/span>,<\/em> probably the same person as in Acts 16:25; 1 Thes 1:1; 2 Thes 1:1). It was written from Rome, and greetings were sent from Mark (probably the Gospel writer and former missionary companion of Paul—Acts 13:13; 15:37; 2 Tm 4:11) and the whole church. Peter’s last word is to invoke peace upon the churches and to urge them to keep the affection warm among themselves.<\/p>\nSee also<\/em> Suffering; Peter, the Apostle; Spirits in Prison.<\/p>","summary_ro":"PETER, First Letter of First of two general epistles authored by Peter. Preview • Author • Destination, Origin, Date • Background • Purpose and Theological Teaching • Content Author The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apost...","summary_en":"PETER, First Letter of First of two general epistles authored by Peter. Preview • Author • Destination, Origin, Date • Background • Purpose and Theological Teaching • Content Author The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apost...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30096,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Peter, the Apostle","title_en":"Peter, the Apostle","content_ro":"<h3>PETER, The Apostle<\/span><\/h3>\nOne of the 12 disciples; rose to prominence both among the disciples during Jesus’ ministry and among the apostles afterwards.<\/p>\nThere are actually four forms of Peter’s name in the New Testament: the Hebrew translated into Greek, “Simeon” to “Simon,” and the Aramaic translated into Greek, “Cephas” to “Petros” (meaning “rock”). His given name was Simeon bar-Jonah (Mt 16:17; cf. Jn 1:42), “Simon the son of John,” which was common Semitic nomenclature. It is most likely that “Simon” was not merely the Greek equivalent of “Simeon” but that, having his home in bilingual Galilee, “Simon” was the alternate form he used in dealings with Gentiles. In fact, it was quite common for a cosmopolitan Jew to employ three forms of his name depending on the occasion: Aramaic, Latin, and Greek. The double name “Simon Peter” (or “Simon called Peter”) demonstrates that the second name was a later addition, similar to “Jesus, the Christ.” The number of times that the Aramaic equivalent “Cephas” is used (once in John, four times each in Galatians and 1 Corinthians), as well as its translation into the Greek (not common with proper names), indicates the importance of the secondary name. Both Aramaic and Greek forms mean “the rock,” an obvious indication of Peter’s stature in the early church (see below on Mt 16:18). It is obvious that he was called “Simon” throughout Jesus’ ministry but came to be known as “Peter” more and more in the apostolic age.<\/p>\nPreview<\/p>\n• Peter’s Background<\/p>\n• Peter’s Conversion and Call<\/p>\n• Peter’s Place among the Twelve<\/p>\n• Peter the Rock<\/p>\n• Peter the Apostle<\/p>\n• Peter’s Future Ministry<\/p>\nPeter’s Background<\/p>\nPeter was raised in bilingual Galilee. John 1:44 says that the home of Andrew (his brother) and Peter was Bethsaida, the whereabouts of which is difficult to place archaeologically. The only site about which we know is east of the Jordan in the district called Gaulanitis. Yet John 12:21 places Bethsaida in Galilee; however, it is possible that John is reflecting the popular use of the term “Galilee” rather than the legally correct one. Peter and Andrew had a fishing business centered in Capernaum (Mk 1:21, 29) and perhaps were partners with James and John (Lk 5:10). It is also likely that they intermittently continued in their business while disciples, as indicated in the fishing scene in John 21:1-8.<\/p>\nOne difficulty with this is the series of statements saying, “We have left all and followed You” (Mt 19:27; Mk 10:28; Lk 18:28, nkjv<\/span>). The majority of interpreters have given this an absolute sense of “sold” or “left” their business. However, Luke 18:28 occurs in the context of leaving their homes but obviously is not meant in an absolute sense. It seems most likely that the disciples did leave the practice of their fishing businesses to follow Christ, but kept the tools of their trade and returned to their trades when necessary.<\/p>\nThey certainly did not abandon their families, as evidenced by Peter, who returned to his home at the end of each tour. The New Testament tells us that Peter was married. In Mark 1:29-31 Jesus heals his mother-in-law, who perhaps was living with Peter. In fact, it is possible that his home became Jesus’ headquarters in Galilee. (Matthew 8:14 may indicate that Jesus dwelt there.) First Corinthians 9:5 says that Peter, along with the other married apostles, often took his wife with him on his missionary journeys. Later tradition speaks of his children (Clement of Alexandria’s Stromateis<\/em> 2.6.52) and says that Peter was present at the martyrdom of his wife (Eusebius’s Ecclesiastical History<\/em> 3.30.2).<\/p>\nPeter’s Conversion and Call<\/p>\nPeter’s brother, Andrew, was a disciple of John the Baptist, according to John 1:35-40. This follows the witness of John in 1:29-34 and is the second stage of John’s discipleship drama in chapter one—i.e., after bearing witness he now sends his own followers to Jesus. Andrew and the unnamed disciple (perhaps Philip as in Jn 1:43 or the “beloved disciple,” whom many identify with John himself) then “follow” Jesus (a term used often in John for discipleship). The next day Andrew follows the Baptist’s example and finds his brother Simon, saying, “We have found the Messiah” (Jn 1:41, nkjv<\/span>). Peter’s conversion is presupposed in John 1:42, where Simon is brought to Jesus by Andrew and there given a new name.<\/p>\nThere are three separate episodes in the Gospels in which Simon is called, and these overlap with three episodes in which he is given the name “Cephas” (“Peter,” which means “rock”) by Jesus. John locates the event in Judea where John the Baptist was baptizing. The synoptic Gospels have two different scenes. The first call takes place at the Sea of Galilee (Mk 1:16-20; Mt 4:18-22). Jesus is walking along the shore and sees Peter and Andrew along with James and John casting their nets into the sea. At this time he calls them to become “fishers of men.” Luke then expands this into a fishing scene (Lk 5:1-11), in which the disciples have fished all night and caught nothing but at the command of Jesus lower their nets and catch an amount of fish so great that the boat starts to sink. The episode concludes exactly like the Markan abbreviated form: Jesus says that from now on they will “catch men,” and as a result they leave everything and follow him.<\/p>\nThe second synoptic episode involving Peter’s call (and his new name) is the official choice of the Twelve upon the mountain (Mk 3:13-19 and parallels); in the list of the names we have “Simon he surnamed Peter.” The final occurrence dealing with Peter’s new name is found in Matthew 16:17-19, in connection with Peter’s confession at Caesarea Philippi.<\/p>\nIt is somewhat difficult to harmonize these episodes properly. Were there three different episodes in which Simon was called (Jn 1:42; Mk 1:20; 3:16) and three separate incidents in which he was given the name Cephas\/Peter (Jn 1:42; Mk 3:16; Mt 16:18)? It is attractive to a broad spectrum of academia to assume that one single event, which happened at some indeterminate time toward the beginning of Jesus’ ministry, was later expanded into these diverse traditions. However, a closer examination of the Gospel data does not necessitate such a conclusion. John 1:35-42 is not an institutional scene that connotes an official call. Rather, it describes the first encounter with Jesus and realization regarding his significance. The “renaming” is in the future tense and looks to a later event. Moreover, John deliberately omits most of the crisis events in Jesus’ life (the baptism, the choice of the Twelve, the Transfiguration, the words of institution at the Last Supper, Gethsemane) and replaces them with highly theological scenes that teach the spiritual significance of the events. This is what he has done here.<\/p>\nThe same is true of the first synoptic call, i.e., the fishing scene. Again, there is no hint of official ordination to office here but rather a proleptic or prophetic hint of future ministry. This is especially true of the highly theological scene in Luke, which promises abundant results. Again in all three accounts the future tense is employed: “I will make you fishers of men” (Matthew and Mark), “You will catch men” (Luke, nkjv<\/span>). The call in Mark 1:20 and Matthew 4:21 and their reaction (leaving all behind and following Jesus) is the opening gambit that is finalized in the actual institutional scene in Mark 3:13-19 and parallels. The wording does not indicate that these two episodes are doublets, for the actual appointment of the disciples occurs in the second passage. We must differentiate between the original call to one segment (who became the so-called “inner circle” of the Twelve) and the final choice of all the disciples.<\/p>\nPeter’s Place among the Twelve<\/p>\nThe prominence of Simon Peter in the Gospels and Acts cannot be disputed. While some have attempted to attribute this to his leadership role in the later church, there is no basis for that in the text of the NT. From the very beginning Simon attained preeminence above the others. In the lists of the Twelve just mentioned, Simon’s name always appears first, and in Matthew 10:2 it introduces his name as “the first.” Moreover, the Twelve are often designated “Peter and those with him” (Mk 1:36; Lk 9:32; 8:45, nkjv<\/span>).<\/p>\nThroughout the accounts Peter acted and spoke on behalf of the other disciples. At the Transfiguration it is Peter who wanted to erect tents (Mk 9:5), and he alone had sufficient faith to attempt walking on the water (Mt 14:28-31). It is Peter who asks the Lord to explain his teaching on forgiveness (Mt 18:21) and parables (Mt 15:15; Lk 12:41) and who speaks the disciples’ minds in Matthew 19:27, “Behold, we have left everything and followed you; what’s in it for us?” (paraphrased). The collectors of the temple tax come to Peter as leader of the group (Mt 17:24). As a member of the inner circle (with James and John, possibly Andrew in Mk 13:3) he was often alone with Jesus (at the raising of Jairus’s daughter, Mk 5:37 and parallels; at the Transfiguration, Mk 9:2 and parallels; at Gethsemane, Mk 14:33 and Mt 26:37). Jesus asks Peter and John to prepare the Passover meal in Luke 22:8, and in Mark 14:37 (and Mt 26:40) he directs his rebuke to Peter as representing the others (“Could ye not watch with me one hour?”). Finally, the message of the angel at the tomb as recorded in Mark 16:7 said, “Go your way, tell his disciples and Peter.” Certainly Peter held a very special place among the Twelve.<\/p>\nThis was especially evident in the Caesarea Philippi episode (Mk 8:27-33 and parallels). It was Peter whose confession became the high point of the Gospel accounts, “Thou art the Christ” (Luke adds “of God”; Matthew, “the Son of the living God”). After Jesus then spoke of the suffering of the Son of Man, Peter rebuked him, and in Mark’s description Jesus then turned, gazed at all the disciples, and said to Peter, “Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men” (v 33, kjv<\/span>). This was obviously directed at them all through Peter.<\/p>\nThe portrait of Peter that comes through all four accounts pictures him as impulsive, often rash; he is the first to act and speak his mind and was typified by his enthusiasm for everything in which he had a part. At the sight of Jesus walking on the water, Peter asked that the Lord command him to do the same and then immediately leaped out of the boat and began doing just that. At the Transfiguration, while the others were awed into silence by the appearance of Moses and Elijah, Peter the man of action said, “If thou wilt, let us make here three tabernacles” (Mt 17:4, kjv<\/span>). Mark and Luke both add here that Peter did not know what he was saying. Peter’s unguarded and unthinking tendency to protest Jesus’ statements is seen not only at Caesarea Philippi but also at the foot-washing scene in John 13:4-11 when he said first, “You shall never ever wash my feet”; and then after Jesus’ strong retort, “If I do not wash you, you have no part with Me,” he reversed himself completely, stating, “Lord, not my feet only, but also my hands and head” (13:8-9, nkjv<\/span>). Finally, in the account of the race to the tomb (Jn 20:2-10), the beloved disciple, reaching the tomb first, paused while Peter immediately and impulsively entered it. Peter was certainly one who “rushed in where angels fear to tread.” However, this very trait aligns him with all of us and may be one of the major reasons why he becomes the representative disciple throughout the Gospels.<\/p>\nPeter the Rock<\/p>\nThe key to the significance of Simon Peter is obviously the controversial addendum to the Caesarea Philippi episode, found only in Matthew 16:17-19, Jesus’ testimonial to Peter. There are several crucial aspects of this saying. The most important for this study is verse 18, “And I say also unto thee, That thou art Peter, and upon this rock I will build my church” (kjv<\/span>). There have been many interpretations of this down through history: (1) It refers to Peter as the “rock” or first bishop of the church. This was the Roman Catholic interpretation from the third century on and was employed as a prooftext for apostolic succession, but it is not hinted at anywhere in the context or even in the epistles: it was not a first-century concept. (2) The majority of Protestants since the Reformation have taken this to be a reference to Peter’s statement of faith rather than to Peter himself; but this neglects the wordplay, which is even more pronounced in Aramaic, which has only one form for “Cephas” (rock). (3) An alternative has been to take “this rock” as a reference to Jesus himself, but that is fanciful and is hardly in the context. In conclusion, “this rock” is almost certainly a reference to Peter, but it must be understood in two ways. First, Peter was to become the foundation upon which Christ would build his church, a position clearly attested to in Acts. This does not mean that Peter had an authority above the other apostles. Paul’s rebuke of Peter in Galatians 2:11-14 demonstrates that he was not above them, and at the Jerusalem council in Acts 15 it is James who has the position of leadership. Second, Peter is seen here not merely as an individual but as the representative of the disciples. This view is coming to increasing prominence today. It recognized the Jewish concept of “corporate identity” in which the leader was identified with the corporate body (e.g., the king or high priest representing the nation before God). This concept is also in keeping with Matthew 18:18-20, which passes on the same authority to the church as is here given to Peter. In this view Peter as the rock becomes the first of the building blocks upon which Christ, the chief cornerstone (to continue the metaphor), will build his church (see Eph 2:19-20).<\/p>\nTwo other aspects are worthy of note here. First, verse 18 says, “the gates of hell shall not prevail against it.” The “gates of hell” is a common Jewish euphemism for death’s inevitable and irrevocable power. Jesus is saying that Satan will not be triumphant over the church, and his sphere of operations, death, will be defeated (cf. 1 Cor 15:26, 54-55). The church would undergo persecution and martyrdom, but the church would be triumphant.<\/p>\nSecond, verse 19 promises, “I will give unto thee [singular] the keys of the kingdom,” another statement used of apostolic succession by the medieval church. Again, this must be understood in light of corporate identity; Peter, as the preeminent figure in the early church, here embodies the community in his leadership. The “keys of the kingdom” are in direct contrast to the “gates of hell” (cf. Rv 1:18, “the keys of hell and death” and Rv 3:7, the “key of David”), and this follows the imagery of the building seen in the rock upon which Christ will build his church. Here Peter is given the keys that will unlock the power of the kingdom in building God’s community, the church. The future tense (“will give”) undoubtedly points to the postresurrection period, when that power was unleashed and the church erected.<\/p>\nPeter the Apostle<\/p>\nTwo events led to the new Peter who fills the pages of Acts: his reinstatement described in John 21:15-17 and the resurrection appearance of the Lord, which is never described but alluded to in Luke 24:34 and 1 Corinthians 15:5. His denial was certainly proof that he was not yet able to assume his predicted position as the rock of the church. Both Luke and Paul seem to state that the risen Lord appeared to Simon Peter before the others, which would be fitting in light of his preeminence in the early church. During the Palestinian era, the fifteen-year period prior to the Gentile mission, Peter was the leading figure. The others mentioned in Acts 1–12 are all secondary to Peter, the dominant director of church policy. These include John, who is with Peter in the temple (3:1), the prison (4:13), and Samaria (8:14); Stephen, who was one of the Seven and whose revolutionary preaching led to his martyrdom (chs 6–7); Philip, another of the Seven who proclaimed the gospel in Samaria and to the Ethiopian eunuch (ch 8); Barnabas, who set an example of communal sharing (4:36-37) and was an official delegate to Antioch (11:20-30); Paul, a miraculous convert and witness (9:1-30; 11:25-30; 12:25); and James, who became the first apostolic martyr (12:2). It is Peter who proposes the choice of the 12th disciple (1:15-17), who proclaims the gospel at Pentecost (2:14-40), who utters the healing word (3:6), and who defends the gospel before the Sanhedrin (4:8-12, 19-20; 5:29-32). The episode regarding Ananias and Sapphira is particularly poignant, for here Peter functions as the avenging messenger of God; nowhere is his authority more evident. We would also note his authority in the scene at Samaria concerning the attempt of Simon the Sorcerer to buy the charismatic power (8:18-24). Again, it is Peter whose influence commands the situation. In these two incidents we certainly see the “binding and loosing” jurisdiction (cf. Mt 16:19) exhibited in Peter.<\/p>\nYet Peter and the church still came under the strictures of their Jewish heritage. The evidence points to a Jewish proselyte self-consciousness on the part of the early church. They viewed themselves as the righteous remnant, living in the age of Messianic fulfillment, but still interpreted themselves in a Jewish sense and conducted their evangelism in the proselyte form of Jewish particularism (i.e., Gentiles could only be converted through Judaism). Two events altered this. First, the Hellenistic Jewish branch of the church rebelled against the Hebrew Christians, which resulted in the appointment of the seven deacons and a change in the orthodox policy of the Palestinian church. Second, this then led to a new preaching ministry, first by Stephen, whose insights ended in his martyrdom and the dispersal of the Hellenistic branch in chapter 8; then by Philip and others, who extended the gospel even further, to the Samaritans and God-fearers. As a further result, Peter and John came to Samaria (8:14), the next significant step toward the Gentile mission. Thus ended the centrality of Jerusalem in the unfolding story.<\/p>\nThe two miracles of Peter, at Lydda (the paralytic) and Joppa (raising the dead woman) in Acts 9:32-42, are probably intended to parallel similar miracles of Jesus in Luke’s first work (Lk 5:18-26; 8:49-56). This is part of a major theme in Acts whereby Jesus’ life and ministry are paralleled and continued in the work of the Spirit through the church. Again Peter is seen in a representative role.<\/p>\nThe new relationships are extended in two further scenes. First, Peter stays with “Simon, a tanner,” in Joppa, an unclean trade; no pious Jew would knowingly have social contact with such a one. Even more important, God teaches Peter through a dream (10:10-16) that the old dichotomy between clean and unclean has been broken. This then leads Peter to the home of an uncircumcised Gentile, the most serious social taboo for the Jew, and subsequent events force Peter to admit Gentiles into the church without the necessity of Jewish proselyte requirements. The serious consequences of this are seen in the debate that ensued in Jerusalem (Acts 11:2-3) and later at the council (Acts 15:1-21). The centrality of this event is demonstrated in the extent to which Luke reproduces Peter’s speech, which seems to be a repetition of chapter 10 but is meant to highlight this crucial episode. Often forgotten in the significance of this for the early church is the fact that for Luke the Gentile mission begins with Peter, not Paul. He is the one upon whom the salvific act of God descends; and as the leader of the church, he was the first important witness to it.<\/p>\nThe persecution of Herod Agrippa (Acts 12:1-4) was likely due to the furor caused by this free intercourse with Gentiles; and it ended the period of Peter’s leadership in Jerusalem. The Jewish people were greatly offended by the new Christian push; and according to Luke in Acts, the idyllic period of popularity, in which the common people supported the church, effectively ceased at this time. Peter’s miraculous release and the dramatic scene at Mary’s house typified the special place of Peter, but the momentum shifts. Peter is forced to flee Jerusalem, and in the interim James arises to leadership (Acts 12:17); at the Jerusalem council it is the latter who has the chair and presents the council’s decision (Acts 15:6-29).<\/p>\nThe exact relationship between Peter and the other disciples, especially with the so-called pillars—James and John—and the apostle Paul, cannot be ascertained. The evidence is too vague. Many have thought that indeed there were no truly universal leaders, for the early church was too diverse. However, that is unlikely, and Luke’s portrayal in Acts parallels Paul’s statement in Galatians 2:8 that Peter was the apostle par excellence to the “circumcised” and Paul to the “Gentiles.” They were the universal leaders, while James became the local leader of the Jerusalem eldership. However, neither Peter nor Paul had dominical status similar to that of later popes (i.e., neither was the absolute spokesman of the church and above criticism). So-called emissaries from James could have such an influence on Peter that he would hypocritically change his behavior before Gentiles (Gal 2:12), and Paul could rebuke Peter publicly for doing so (Gal 2:11-14). Paul never claimed authority over the other disciples and even sought their approval and “the right hands of fellowship” for his ministry to the Gentiles (Gal 2:1-10).<\/p>\nPeter’s Future Ministry<\/p>\nWe have very little hard evidence for Peter’s other movements. It seems as though Peter gradually turned from leadership to missionary work. However, this is an oversimplification. It is most likely that, following the similar pattern of Paul, he combined the two. The presence of a “Cephas party” at Corinth (1 Cor 1:12; 3:22) may indicate that Peter had spent some time there. This is made even more likely when Paul uses Peter as the main example for taking one’s wife on missionary expeditions (1 Cor 9:5). The “Cephas party” probably consisted of those who were converted under his ministry; it is probable that they were Jewish Christians and opposed the “Paul party” on Jewish-Gentile debates reflected elsewhere in 1 Corinthians.<\/p>\nThe First Epistle of Peter was sent to churches in northern Asia Minor—the provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia. The problem here is that there is no hint that Peter had been there and no personal notations in the epistle to demonstrate his acquaintance with these churches. However, it does show that he was very interested in them. In fact, some believe that the reason why Paul was not allowed into this district according to Acts 16:7-8 was that Peter was already ministering there. In short, the question of Peter’s involvement in Asia Minor must remain an open one.<\/p>\nThere is no final NT evidence that Peter went to Rome. First Peter 5:13 says that the epistle was sent from “Babylon,” and it is doubtful that this was the literal Babylon, because there is no tradition that Peter ever went there, and Babylon was sparsely populated back then. It is probably a cryptic symbol for Rome, the “Babylon of the West.” It is most likely that the “Babylon” of Revelation 14:8 and 16:19 is also a symbol of Rome. This would fit the strong tradition in the early church that indeed Peter did minister there.<\/p>\nThere are four early external witnesses concerning Peter’s death. John 21:18 mentions only the martyrdom of Peter but does not give any hint as to the place. First Clement was written at the end of the first century and reports the martyrdom of Peter and Paul among others. While 1 Clement 5:4 testifies only to the fact and not the place of Peter’s martyrdom, a study of two aspects favors Rome—the reference to a “great multitude” of martyrdoms, which best fits the Neronian persecution, and the phrase “glorious example among us,” which shows that the people of Clement’s own church (Rome) were involved. Ignatius’s letter to the Romans (4:3) also testifies generally to the martyrdom of Peter and Paul, and again the context favors Rome as the place. He says, “I did not command you as did Peter and Paul,” which shows that they had ministries in Rome. The Ascension of Isaiah 4:2-3, a Jewish Christian work of the same period, speaks of Beliar (probably Nero) who martyrs “one of the Twelve,” almost certainly Peter. Therefore the earliest evidence does not explicitly point to Rome as the place of Peter’s death, but that is the most likely hypothesis.<\/p>\nDefinite statements to that effect appear toward the end of the second century. Dionysius, bishop of Corinth, in a letter dated c. 170 (preserved in Eusebius’s Ecclesiastical History<\/em> 2.25.8) says that Peter and Paul taught together in Italy. At the end of that century Irenaeus says (in Against Heresies<\/em> 2.1-3) that Peter and Paul preached in Rome, and Tertullian in the same general period adds that Peter was martyred “like . . . the Lord” (Scorpiace<\/em> 15). Clement of Alexandria and Origen both allude to Peter’s presence in Rome, and the latter adds the belief that he was “crucified head-downwards” (Eusebius’s Ecclesiastical History<\/em> 2.15.2; 3.1.2). The tradition that Peter was crucified may be supported in John 21:18: “when thou shalt be old, thou shalt stretch forth thy hands, and another shall . . . carry thee wither thou wouldest not” (kjv<\/span>).<\/p>\nThe fact that Paul’s Epistle to the Romans (c. 55–57) does not mention Peter tells us that he could not have gone there earlier than that. If 1 Peter was written during the Neronian persecution, as those who hold to Petrine authorship believe, he must have gone there sometime in the late 50s or early 60s. Of course, the extent of his ministry in Rome also cannot be known. Some indeed have posited that he had little or no extensive stay in Rome. The facts, as they can be recovered, point to certain tentative conclusions. Peter did have some type of ministry in Rome, though the extent of it cannot be known. However, it is doubtful, in light of the early testimony to his preaching ministry there, that he was merely passing through Rome when caught in Nero’s pogrom. Therefore he most likely spent the last years of his ministry in Rome and there suffered martyrdom under Nero, perhaps by crucifixion.<\/p>\nSimon Peter, along with Paul, was the leading figure in the early church. His impact has been tragically dimmed by the acrimonious debates of Roman Catholic– Protestant circles, but the biblical evidence is clear. He was the leading disciple of Jesus and indeed the “rock” who provided the foundation for the church. As the representative disciple, his enthusiasm and even his weaknesses have made him the supreme example of the developing disciple, one who, through the power of the risen Lord, rose above his faults to become a towering figure on the church scene.<\/p>","content_en":"<h3>PETER, The Apostle<\/span><\/h3>\nOne of the 12 disciples; rose to prominence both among the disciples during Jesus’ ministry and among the apostles afterwards.<\/p>\nThere are actually four forms of Peter’s name in the New Testament: the Hebrew translated into Greek, “Simeon” to “Simon,” and the Aramaic translated into Greek, “Cephas” to “Petros” (meaning “rock”). His given name was Simeon bar-Jonah (Mt 16:17; cf. Jn 1:42), “Simon the son of John,” which was common Semitic nomenclature. It is most likely that “Simon” was not merely the Greek equivalent of “Simeon” but that, having his home in bilingual Galilee, “Simon” was the alternate form he used in dealings with Gentiles. In fact, it was quite common for a cosmopolitan Jew to employ three forms of his name depending on the occasion: Aramaic, Latin, and Greek. The double name “Simon Peter” (or “Simon called Peter”) demonstrates that the second name was a later addition, similar to “Jesus, the Christ.” The number of times that the Aramaic equivalent “Cephas” is used (once in John, four times each in Galatians and 1 Corinthians), as well as its translation into the Greek (not common with proper names), indicates the importance of the secondary name. Both Aramaic and Greek forms mean “the rock,” an obvious indication of Peter’s stature in the early church (see below on Mt 16:18). It is obvious that he was called “Simon” throughout Jesus’ ministry but came to be known as “Peter” more and more in the apostolic age.<\/p>\nPreview<\/p>\n• Peter’s Background<\/p>\n• Peter’s Conversion and Call<\/p>\n• Peter’s Place among the Twelve<\/p>\n• Peter the Rock<\/p>\n• Peter the Apostle<\/p>\n• Peter’s Future Ministry<\/p>\nPeter’s Background<\/p>\nPeter was raised in bilingual Galilee. John 1:44 says that the home of Andrew (his brother) and Peter was Bethsaida, the whereabouts of which is difficult to place archaeologically. The only site about which we know is east of the Jordan in the district called Gaulanitis. Yet John 12:21 places Bethsaida in Galilee; however, it is possible that John is reflecting the popular use of the term “Galilee” rather than the legally correct one. Peter and Andrew had a fishing business centered in Capernaum (Mk 1:21, 29) and perhaps were partners with James and John (Lk 5:10). It is also likely that they intermittently continued in their business while disciples, as indicated in the fishing scene in John 21:1-8.<\/p>\nOne difficulty with this is the series of statements saying, “We have left all and followed You” (Mt 19:27; Mk 10:28; Lk 18:28, nkjv<\/span>). The majority of interpreters have given this an absolute sense of “sold” or “left” their business. However, Luke 18:28 occurs in the context of leaving their homes but obviously is not meant in an absolute sense. It seems most likely that the disciples did leave the practice of their fishing businesses to follow Christ, but kept the tools of their trade and returned to their trades when necessary.<\/p>\nThey certainly did not abandon their families, as evidenced by Peter, who returned to his home at the end of each tour. The New Testament tells us that Peter was married. In Mark 1:29-31 Jesus heals his mother-in-law, who perhaps was living with Peter. In fact, it is possible that his home became Jesus’ headquarters in Galilee. (Matthew 8:14 may indicate that Jesus dwelt there.) First Corinthians 9:5 says that Peter, along with the other married apostles, often took his wife with him on his missionary journeys. Later tradition speaks of his children (Clement of Alexandria’s Stromateis<\/em> 2.6.52) and says that Peter was present at the martyrdom of his wife (Eusebius’s Ecclesiastical History<\/em> 3.30.2).<\/p>\nPeter’s Conversion and Call<\/p>\nPeter’s brother, Andrew, was a disciple of John the Baptist, according to John 1:35-40. This follows the witness of John in 1:29-34 and is the second stage of John’s discipleship drama in chapter one—i.e., after bearing witness he now sends his own followers to Jesus. Andrew and the unnamed disciple (perhaps Philip as in Jn 1:43 or the “beloved disciple,” whom many identify with John himself) then “follow” Jesus (a term used often in John for discipleship). The next day Andrew follows the Baptist’s example and finds his brother Simon, saying, “We have found the Messiah” (Jn 1:41, nkjv<\/span>). Peter’s conversion is presupposed in John 1:42, where Simon is brought to Jesus by Andrew and there given a new name.<\/p>\nThere are three separate episodes in the Gospels in which Simon is called, and these overlap with three episodes in which he is given the name “Cephas” (“Peter,” which means “rock”) by Jesus. John locates the event in Judea where John the Baptist was baptizing. The synoptic Gospels have two different scenes. The first call takes place at the Sea of Galilee (Mk 1:16-20; Mt 4:18-22). Jesus is walking along the shore and sees Peter and Andrew along with James and John casting their nets into the sea. At this time he calls them to become “fishers of men.” Luke then expands this into a fishing scene (Lk 5:1-11), in which the disciples have fished all night and caught nothing but at the command of Jesus lower their nets and catch an amount of fish so great that the boat starts to sink. The episode concludes exactly like the Markan abbreviated form: Jesus says that from now on they will “catch men,” and as a result they leave everything and follow him.<\/p>\nThe second synoptic episode involving Peter’s call (and his new name) is the official choice of the Twelve upon the mountain (Mk 3:13-19 and parallels); in the list of the names we have “Simon he surnamed Peter.” The final occurrence dealing with Peter’s new name is found in Matthew 16:17-19, in connection with Peter’s confession at Caesarea Philippi.<\/p>\nIt is somewhat difficult to harmonize these episodes properly. Were there three different episodes in which Simon was called (Jn 1:42; Mk 1:20; 3:16) and three separate incidents in which he was given the name Cephas\/Peter (Jn 1:42; Mk 3:16; Mt 16:18)? It is attractive to a broad spectrum of academia to assume that one single event, which happened at some indeterminate time toward the beginning of Jesus’ ministry, was later expanded into these diverse traditions. However, a closer examination of the Gospel data does not necessitate such a conclusion. John 1:35-42 is not an institutional scene that connotes an official call. Rather, it describes the first encounter with Jesus and realization regarding his significance. The “renaming” is in the future tense and looks to a later event. Moreover, John deliberately omits most of the crisis events in Jesus’ life (the baptism, the choice of the Twelve, the Transfiguration, the words of institution at the Last Supper, Gethsemane) and replaces them with highly theological scenes that teach the spiritual significance of the events. This is what he has done here.<\/p>\nThe same is true of the first synoptic call, i.e., the fishing scene. Again, there is no hint of official ordination to office here but rather a proleptic or prophetic hint of future ministry. This is especially true of the highly theological scene in Luke, which promises abundant results. Again in all three accounts the future tense is employed: “I will make you fishers of men” (Matthew and Mark), “You will catch men” (Luke, nkjv<\/span>). The call in Mark 1:20 and Matthew 4:21 and their reaction (leaving all behind and following Jesus) is the opening gambit that is finalized in the actual institutional scene in Mark 3:13-19 and parallels. The wording does not indicate that these two episodes are doublets, for the actual appointment of the disciples occurs in the second passage. We must differentiate between the original call to one segment (who became the so-called “inner circle” of the Twelve) and the final choice of all the disciples.<\/p>\nPeter’s Place among the Twelve<\/p>\nThe prominence of Simon Peter in the Gospels and Acts cannot be disputed. While some have attempted to attribute this to his leadership role in the later church, there is no basis for that in the text of the NT. From the very beginning Simon attained preeminence above the others. In the lists of the Twelve just mentioned, Simon’s name always appears first, and in Matthew 10:2 it introduces his name as “the first.” Moreover, the Twelve are often designated “Peter and those with him” (Mk 1:36; Lk 9:32; 8:45, nkjv<\/span>).<\/p>\nThroughout the accounts Peter acted and spoke on behalf of the other disciples. At the Transfiguration it is Peter who wanted to erect tents (Mk 9:5), and he alone had sufficient faith to attempt walking on the water (Mt 14:28-31). It is Peter who asks the Lord to explain his teaching on forgiveness (Mt 18:21) and parables (Mt 15:15; Lk 12:41) and who speaks the disciples’ minds in Matthew 19:27, “Behold, we have left everything and followed you; what’s in it for us?” (paraphrased). The collectors of the temple tax come to Peter as leader of the group (Mt 17:24). As a member of the inner circle (with James and John, possibly Andrew in Mk 13:3) he was often alone with Jesus (at the raising of Jairus’s daughter, Mk 5:37 and parallels; at the Transfiguration, Mk 9:2 and parallels; at Gethsemane, Mk 14:33 and Mt 26:37). Jesus asks Peter and John to prepare the Passover meal in Luke 22:8, and in Mark 14:37 (and Mt 26:40) he directs his rebuke to Peter as representing the others (“Could ye not watch with me one hour?”). Finally, the message of the angel at the tomb as recorded in Mark 16:7 said, “Go your way, tell his disciples and Peter.” Certainly Peter held a very special place among the Twelve.<\/p>\nThis was especially evident in the Caesarea Philippi episode (Mk 8:27-33 and parallels). It was Peter whose confession became the high point of the Gospel accounts, “Thou art the Christ” (Luke adds “of God”; Matthew, “the Son of the living God”). After Jesus then spoke of the suffering of the Son of Man, Peter rebuked him, and in Mark’s description Jesus then turned, gazed at all the disciples, and said to Peter, “Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men” (v 33, kjv<\/span>). This was obviously directed at them all through Peter.<\/p>\nThe portrait of Peter that comes through all four accounts pictures him as impulsive, often rash; he is the first to act and speak his mind and was typified by his enthusiasm for everything in which he had a part. At the sight of Jesus walking on the water, Peter asked that the Lord command him to do the same and then immediately leaped out of the boat and began doing just that. At the Transfiguration, while the others were awed into silence by the appearance of Moses and Elijah, Peter the man of action said, “If thou wilt, let us make here three tabernacles” (Mt 17:4, kjv<\/span>). Mark and Luke both add here that Peter did not know what he was saying. Peter’s unguarded and unthinking tendency to protest Jesus’ statements is seen not only at Caesarea Philippi but also at the foot-washing scene in John 13:4-11 when he said first, “You shall never ever wash my feet”; and then after Jesus’ strong retort, “If I do not wash you, you have no part with Me,” he reversed himself completely, stating, “Lord, not my feet only, but also my hands and head” (13:8-9, nkjv<\/span>). Finally, in the account of the race to the tomb (Jn 20:2-10), the beloved disciple, reaching the tomb first, paused while Peter immediately and impulsively entered it. Peter was certainly one who “rushed in where angels fear to tread.” However, this very trait aligns him with all of us and may be one of the major reasons why he becomes the representative disciple throughout the Gospels.<\/p>\nPeter the Rock<\/p>\nThe key to the significance of Simon Peter is obviously the controversial addendum to the Caesarea Philippi episode, found only in Matthew 16:17-19, Jesus’ testimonial to Peter. There are several crucial aspects of this saying. The most important for this study is verse 18, “And I say also unto thee, That thou art Peter, and upon this rock I will build my church” (kjv<\/span>). There have been many interpretations of this down through history: (1) It refers to Peter as the “rock” or first bishop of the church. This was the Roman Catholic interpretation from the third century on and was employed as a prooftext for apostolic succession, but it is not hinted at anywhere in the context or even in the epistles: it was not a first-century concept. (2) The majority of Protestants since the Reformation have taken this to be a reference to Peter’s statement of faith rather than to Peter himself; but this neglects the wordplay, which is even more pronounced in Aramaic, which has only one form for “Cephas” (rock). (3) An alternative has been to take “this rock” as a reference to Jesus himself, but that is fanciful and is hardly in the context. In conclusion, “this rock” is almost certainly a reference to Peter, but it must be understood in two ways. First, Peter was to become the foundation upon which Christ would build his church, a position clearly attested to in Acts. This does not mean that Peter had an authority above the other apostles. Paul’s rebuke of Peter in Galatians 2:11-14 demonstrates that he was not above them, and at the Jerusalem council in Acts 15 it is James who has the position of leadership. Second, Peter is seen here not merely as an individual but as the representative of the disciples. This view is coming to increasing prominence today. It recognized the Jewish concept of “corporate identity” in which the leader was identified with the corporate body (e.g., the king or high priest representing the nation before God). This concept is also in keeping with Matthew 18:18-20, which passes on the same authority to the church as is here given to Peter. In this view Peter as the rock becomes the first of the building blocks upon which Christ, the chief cornerstone (to continue the metaphor), will build his church (see Eph 2:19-20).<\/p>\nTwo other aspects are worthy of note here. First, verse 18 says, “the gates of hell shall not prevail against it.” The “gates of hell” is a common Jewish euphemism for death’s inevitable and irrevocable power. Jesus is saying that Satan will not be triumphant over the church, and his sphere of operations, death, will be defeated (cf. 1 Cor 15:26, 54-55). The church would undergo persecution and martyrdom, but the church would be triumphant.<\/p>\nSecond, verse 19 promises, “I will give unto thee [singular] the keys of the kingdom,” another statement used of apostolic succession by the medieval church. Again, this must be understood in light of corporate identity; Peter, as the preeminent figure in the early church, here embodies the community in his leadership. The “keys of the kingdom” are in direct contrast to the “gates of hell” (cf. Rv 1:18, “the keys of hell and death” and Rv 3:7, the “key of David”), and this follows the imagery of the building seen in the rock upon which Christ will build his church. Here Peter is given the keys that will unlock the power of the kingdom in building God’s community, the church. The future tense (“will give”) undoubtedly points to the postresurrection period, when that power was unleashed and the church erected.<\/p>\nPeter the Apostle<\/p>\nTwo events led to the new Peter who fills the pages of Acts: his reinstatement described in John 21:15-17 and the resurrection appearance of the Lord, which is never described but alluded to in Luke 24:34 and 1 Corinthians 15:5. His denial was certainly proof that he was not yet able to assume his predicted position as the rock of the church. Both Luke and Paul seem to state that the risen Lord appeared to Simon Peter before the others, which would be fitting in light of his preeminence in the early church. During the Palestinian era, the fifteen-year period prior to the Gentile mission, Peter was the leading figure. The others mentioned in Acts 1–12 are all secondary to Peter, the dominant director of church policy. These include John, who is with Peter in the temple (3:1), the prison (4:13), and Samaria (8:14); Stephen, who was one of the Seven and whose revolutionary preaching led to his martyrdom (chs 6–7); Philip, another of the Seven who proclaimed the gospel in Samaria and to the Ethiopian eunuch (ch 8); Barnabas, who set an example of communal sharing (4:36-37) and was an official delegate to Antioch (11:20-30); Paul, a miraculous convert and witness (9:1-30; 11:25-30; 12:25); and James, who became the first apostolic martyr (12:2). It is Peter who proposes the choice of the 12th disciple (1:15-17), who proclaims the gospel at Pentecost (2:14-40), who utters the healing word (3:6), and who defends the gospel before the Sanhedrin (4:8-12, 19-20; 5:29-32). The episode regarding Ananias and Sapphira is particularly poignant, for here Peter functions as the avenging messenger of God; nowhere is his authority more evident. We would also note his authority in the scene at Samaria concerning the attempt of Simon the Sorcerer to buy the charismatic power (8:18-24). Again, it is Peter whose influence commands the situation. In these two incidents we certainly see the “binding and loosing” jurisdiction (cf. Mt 16:19) exhibited in Peter.<\/p>\nYet Peter and the church still came under the strictures of their Jewish heritage. The evidence points to a Jewish proselyte self-consciousness on the part of the early church. They viewed themselves as the righteous remnant, living in the age of Messianic fulfillment, but still interpreted themselves in a Jewish sense and conducted their evangelism in the proselyte form of Jewish particularism (i.e., Gentiles could only be converted through Judaism). Two events altered this. First, the Hellenistic Jewish branch of the church rebelled against the Hebrew Christians, which resulted in the appointment of the seven deacons and a change in the orthodox policy of the Palestinian church. Second, this then led to a new preaching ministry, first by Stephen, whose insights ended in his martyrdom and the dispersal of the Hellenistic branch in chapter 8; then by Philip and others, who extended the gospel even further, to the Samaritans and God-fearers. As a further result, Peter and John came to Samaria (8:14), the next significant step toward the Gentile mission. Thus ended the centrality of Jerusalem in the unfolding story.<\/p>\nThe two miracles of Peter, at Lydda (the paralytic) and Joppa (raising the dead woman) in Acts 9:32-42, are probably intended to parallel similar miracles of Jesus in Luke’s first work (Lk 5:18-26; 8:49-56). This is part of a major theme in Acts whereby Jesus’ life and ministry are paralleled and continued in the work of the Spirit through the church. Again Peter is seen in a representative role.<\/p>\nThe new relationships are extended in two further scenes. First, Peter stays with “Simon, a tanner,” in Joppa, an unclean trade; no pious Jew would knowingly have social contact with such a one. Even more important, God teaches Peter through a dream (10:10-16) that the old dichotomy between clean and unclean has been broken. This then leads Peter to the home of an uncircumcised Gentile, the most serious social taboo for the Jew, and subsequent events force Peter to admit Gentiles into the church without the necessity of Jewish proselyte requirements. The serious consequences of this are seen in the debate that ensued in Jerusalem (Acts 11:2-3) and later at the council (Acts 15:1-21). The centrality of this event is demonstrated in the extent to which Luke reproduces Peter’s speech, which seems to be a repetition of chapter 10 but is meant to highlight this crucial episode. Often forgotten in the significance of this for the early church is the fact that for Luke the Gentile mission begins with Peter, not Paul. He is the one upon whom the salvific act of God descends; and as the leader of the church, he was the first important witness to it.<\/p>\nThe persecution of Herod Agrippa (Acts 12:1-4) was likely due to the furor caused by this free intercourse with Gentiles; and it ended the period of Peter’s leadership in Jerusalem. The Jewish people were greatly offended by the new Christian push; and according to Luke in Acts, the idyllic period of popularity, in which the common people supported the church, effectively ceased at this time. Peter’s miraculous release and the dramatic scene at Mary’s house typified the special place of Peter, but the momentum shifts. Peter is forced to flee Jerusalem, and in the interim James arises to leadership (Acts 12:17); at the Jerusalem council it is the latter who has the chair and presents the council’s decision (Acts 15:6-29).<\/p>\nThe exact relationship between Peter and the other disciples, especially with the so-called pillars—James and John—and the apostle Paul, cannot be ascertained. The evidence is too vague. Many have thought that indeed there were no truly universal leaders, for the early church was too diverse. However, that is unlikely, and Luke’s portrayal in Acts parallels Paul’s statement in Galatians 2:8 that Peter was the apostle par excellence to the “circumcised” and Paul to the “Gentiles.” They were the universal leaders, while James became the local leader of the Jerusalem eldership. However, neither Peter nor Paul had dominical status similar to that of later popes (i.e., neither was the absolute spokesman of the church and above criticism). So-called emissaries from James could have such an influence on Peter that he would hypocritically change his behavior before Gentiles (Gal 2:12), and Paul could rebuke Peter publicly for doing so (Gal 2:11-14). Paul never claimed authority over the other disciples and even sought their approval and “the right hands of fellowship” for his ministry to the Gentiles (Gal 2:1-10).<\/p>\nPeter’s Future Ministry<\/p>\nWe have very little hard evidence for Peter’s other movements. It seems as though Peter gradually turned from leadership to missionary work. However, this is an oversimplification. It is most likely that, following the similar pattern of Paul, he combined the two. The presence of a “Cephas party” at Corinth (1 Cor 1:12; 3:22) may indicate that Peter had spent some time there. This is made even more likely when Paul uses Peter as the main example for taking one’s wife on missionary expeditions (1 Cor 9:5). The “Cephas party” probably consisted of those who were converted under his ministry; it is probable that they were Jewish Christians and opposed the “Paul party” on Jewish-Gentile debates reflected elsewhere in 1 Corinthians.<\/p>\nThe First Epistle of Peter was sent to churches in northern Asia Minor—the provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia. The problem here is that there is no hint that Peter had been there and no personal notations in the epistle to demonstrate his acquaintance with these churches. However, it does show that he was very interested in them. In fact, some believe that the reason why Paul was not allowed into this district according to Acts 16:7-8 was that Peter was already ministering there. In short, the question of Peter’s involvement in Asia Minor must remain an open one.<\/p>\nThere is no final NT evidence that Peter went to Rome. First Peter 5:13 says that the epistle was sent from “Babylon,” and it is doubtful that this was the literal Babylon, because there is no tradition that Peter ever went there, and Babylon was sparsely populated back then. It is probably a cryptic symbol for Rome, the “Babylon of the West.” It is most likely that the “Babylon” of Revelation 14:8 and 16:19 is also a symbol of Rome. This would fit the strong tradition in the early church that indeed Peter did minister there.<\/p>\nThere are four early external witnesses concerning Peter’s death. John 21:18 mentions only the martyrdom of Peter but does not give any hint as to the place. First Clement was written at the end of the first century and reports the martyrdom of Peter and Paul among others. While 1 Clement 5:4 testifies only to the fact and not the place of Peter’s martyrdom, a study of two aspects favors Rome—the reference to a “great multitude” of martyrdoms, which best fits the Neronian persecution, and the phrase “glorious example among us,” which shows that the people of Clement’s own church (Rome) were involved. Ignatius’s letter to the Romans (4:3) also testifies generally to the martyrdom of Peter and Paul, and again the context favors Rome as the place. He says, “I did not command you as did Peter and Paul,” which shows that they had ministries in Rome. The Ascension of Isaiah 4:2-3, a Jewish Christian work of the same period, speaks of Beliar (probably Nero) who martyrs “one of the Twelve,” almost certainly Peter. Therefore the earliest evidence does not explicitly point to Rome as the place of Peter’s death, but that is the most likely hypothesis.<\/p>\nDefinite statements to that effect appear toward the end of the second century. Dionysius, bishop of Corinth, in a letter dated c. 170 (preserved in Eusebius’s Ecclesiastical History<\/em> 2.25.8) says that Peter and Paul taught together in Italy. At the end of that century Irenaeus says (in Against Heresies<\/em> 2.1-3) that Peter and Paul preached in Rome, and Tertullian in the same general period adds that Peter was martyred “like . . . the Lord” (Scorpiace<\/em> 15). Clement of Alexandria and Origen both allude to Peter’s presence in Rome, and the latter adds the belief that he was “crucified head-downwards” (Eusebius’s Ecclesiastical History<\/em> 2.15.2; 3.1.2). The tradition that Peter was crucified may be supported in John 21:18: “when thou shalt be old, thou shalt stretch forth thy hands, and another shall . . . carry thee wither thou wouldest not” (kjv<\/span>).<\/p>\nThe fact that Paul’s Epistle to the Romans (c. 55–57) does not mention Peter tells us that he could not have gone there earlier than that. If 1 Peter was written during the Neronian persecution, as those who hold to Petrine authorship believe, he must have gone there sometime in the late 50s or early 60s. Of course, the extent of his ministry in Rome also cannot be known. Some indeed have posited that he had little or no extensive stay in Rome. The facts, as they can be recovered, point to certain tentative conclusions. Peter did have some type of ministry in Rome, though the extent of it cannot be known. However, it is doubtful, in light of the early testimony to his preaching ministry there, that he was merely passing through Rome when caught in Nero’s pogrom. Therefore he most likely spent the last years of his ministry in Rome and there suffered martyrdom under Nero, perhaps by crucifixion.<\/p>\nSimon Peter, along with Paul, was the leading figure in the early church. His impact has been tragically dimmed by the acrimonious debates of Roman Catholic– Protestant circles, but the biblical evidence is clear. He was the leading disciple of Jesus and indeed the “rock” who provided the foundation for the church. As the representative disciple, his enthusiasm and even his weaknesses have made him the supreme example of the developing disciple, one who, through the power of the risen Lord, rose above his faults to become a towering figure on the church scene.<\/p>","summary_ro":"PETER, The Apostle One of the 12 disciples; rose to prominence both among the disciples during Jesus’ ministry and among the apostles afterwards. There are actually four forms of Peter’s name in the New Testament: the Hebrew translated into Greek, “Simeon” to “Simon,” and the Aramaic translated into Greek, “Cephas” to “Petros” (meaning “rock”). His given name was Simeon bar-Jonah (Mt 16:17; cf. Jn 1:42), “Simon the son of John,” which was common Semitic nomenclature. It is most likely that “S...","summary_en":"PETER, The Apostle One of the 12 disciples; rose to prominence both among the disciples during Jesus’ ministry and among the apostles afterwards. There are actually four forms of Peter’s name in the New Testament: the Hebrew translated into Greek, “Simeon” to “Simon,” and the Aramaic translated into Greek, “Cephas” to “Petros” (meaning “rock”). His given name was Simeon bar-Jonah (Mt 16:17; cf. Jn 1:42), “Simon the son of John,” which was common Semitic nomenclature. It is most likely that “S...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39961,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Babylon: A Symbol of the Enemy of God’s People","title_en":"Babylon: A Symbol of the Enemy of God’s People","content_ro":"<h3>Babylon: A Symbol of the Enemy of God’s People<\/h3>\n<blockquote>Several times in the NT, reference is made to the capital city of Nebuchadnezzar to which the Jews had been deported in 586 BC<\/span> (Mt 1:11-12, 17); in 1 Peter 5:13 and the book of Revelation, Babylon is used symbolically. “She who is at Babylon” (rsv<\/span>) was the apostle Peter’s way of referring to the church in Rome, a city that had become as immoral and idolatrous as ancient Babylon. Just as that ancient cultural center had oppressed the Judean exiles, so Rome was now persecuting the Christians living there.<\/p><\/blockquote>\nIn Revelation 14:8; 16:19; 17:5; and 18:2, 10, 21, Babylon was again used as a symbol for first-century AD<\/span> Rome. It was pictured as the notorious prostitute, who sits upon the many waters. She was gorgeously arrayed like a queen, sitting on a scarlet beast with 7 heads and 10 horns. She was “drunk with the blood of the saints,” and on her forehead was written: “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (17:5, nlt<\/span>).<\/p>\nAn angel helped to interpret the apocalyptic symbolism for John (Rv 17). The “many waters” symbolize nations and peoples. The “seven heads” are seven mountains, which most commentators view as representing the seven hills of Rome. Seven times Babylon is called “the great city” and is described as a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and especially persecuting the saints of God. The wickedness personified in Babylon clearly symbolizes the historic manifestation of iniquity in first-century Rome.<\/p>\nRevelation 18 completes the picture. “Babylon is fallen—that great city is fallen!” (v 2). God’s final judgment upon her will be severe, repaying her a double penalty (v 6). The main reason for her destruction is her immorality and persecution of the saints (19:2). The kings and merchants of the earth will mourn her demise (18:9-19), but the pronouncement is made in order that the saints might rejoice and worship God.<\/p>","content_en":"<h3>Babylon: A Symbol of the Enemy of God’s People<\/h3>\n<blockquote>Several times in the NT, reference is made to the capital city of Nebuchadnezzar to which the Jews had been deported in 586 BC<\/span> (Mt 1:11-12, 17); in 1 Peter 5:13 and the book of Revelation, Babylon is used symbolically. “She who is at Babylon” (rsv<\/span>) was the apostle Peter’s way of referring to the church in Rome, a city that had become as immoral and idolatrous as ancient Babylon. Just as that ancient cultural center had oppressed the Judean exiles, so Rome was now persecuting the Christians living there.<\/p><\/blockquote>\nIn Revelation 14:8; 16:19; 17:5; and 18:2, 10, 21, Babylon was again used as a symbol for first-century AD<\/span> Rome. It was pictured as the notorious prostitute, who sits upon the many waters. She was gorgeously arrayed like a queen, sitting on a scarlet beast with 7 heads and 10 horns. She was “drunk with the blood of the saints,” and on her forehead was written: “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (17:5, nlt<\/span>).<\/p>\nAn angel helped to interpret the apocalyptic symbolism for John (Rv 17). The “many waters” symbolize nations and peoples. The “seven heads” are seven mountains, which most commentators view as representing the seven hills of Rome. Seven times Babylon is called “the great city” and is described as a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and especially persecuting the saints of God. The wickedness personified in Babylon clearly symbolizes the historic manifestation of iniquity in first-century Rome.<\/p>\nRevelation 18 completes the picture. “Babylon is fallen—that great city is fallen!” (v 2). God’s final judgment upon her will be severe, repaying her a double penalty (v 6). The main reason for her destruction is her immorality and persecution of the saints (19:2). The kings and merchants of the earth will mourn her demise (18:9-19), but the pronouncement is made in order that the saints might rejoice and worship God.<\/p>","summary_ro":"Babylon: A Symbol of the Enemy of God’s People Several times in the NT, reference is made to the capital city of Nebuchadnezzar to which the Jews had been deported in 586 BC (Mt 1:11-12, 17); in 1 Peter 5:13 and the book of Revelation, Babylon is used symbolically. “She who is at Babylon” (rsv) was the apostle Peter’s way of referring to the church in Rome, a city that had become as immoral and idolatrous as ancient Babylon. Just as that ancient cultural center had oppressed the Judean exiles...","summary_en":"Babylon: A Symbol of the Enemy of God’s People Several times in the NT, reference is made to the capital city of Nebuchadnezzar to which the Jews had been deported in 586 BC (Mt 1:11-12, 17); in 1 Peter 5:13 and the book of Revelation, Babylon is used symbolically. “She who is at Babylon” (rsv) was the apostle Peter’s way of referring to the church in Rome, a city that had become as immoral and idolatrous as ancient Babylon. Just as that ancient cultural center had oppressed the Judean exiles...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":16972,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hundred-Weight*","title_en":"Hundred-Weight*","content_ro":"<h3>HUNDRED-WEIGHT*<\/h3>\nMeasure equal to about 1 talent or 75 pounds (34 kilograms), mentioned only in Revelation 16:21. See<\/em> Weights and Measures.<\/p>","content_en":"<h3>HUNDRED-WEIGHT*<\/h3>\nMeasure equal to about 1 talent or 75 pounds (34 kilograms), mentioned only in Revelation 16:21. See<\/em> Weights and Measures.<\/p>","summary_ro":"HUNDRED-WEIGHT* Measure equal to about 1 talent or 75 pounds (34 kilograms), mentioned only in Revelation 16:21. See Weights and Measures.","summary_en":"HUNDRED-WEIGHT* Measure equal to about 1 talent or 75 pounds (34 kilograms), mentioned only in Revelation 16:21. See Weights and Measures.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59536,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:21","title_en":"Study Note: Apocalipsa 16:21","content_ro":"16:21<\/strong> Despite the severity of these plagues, the people of the world again cursed God<\/em> rather than recognizing his reason for the judgments (see 9:20; 16:9, 11). • The terrible hailstorm<\/em> is a reminder of the seventh plague on Egypt (Exod 9:23-24).<\/p>","content_en":"16:21<\/strong> Despite the severity of these plagues, the people of the world again cursed God<\/em> rather than recognizing his reason for the judgments (see 9:20; 16:9, 11). • The terrible hailstorm<\/em> is a reminder of the seventh plague on Egypt (Exod 9:23-24).<\/p>","summary_ro":"16:21 Despite the severity of these plagues, the people of the world again cursed God rather than recognizing his reason for the judgments (see 9:20; 16:9, 11). • The terrible hailstorm is a reminder of the seventh plague on Egypt (Exod 9:23-24).","summary_en":"16:21 Despite the severity of these plagues, the people of the world again cursed God rather than recognizing his reason for the judgments (see 9:20; 16:9, 11). • The terrible hailstorm is a reminder of the seventh plague on Egypt (Exod 9:23-24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87162,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:21","title_en":"Study Note: Apocalipsa 16:21","content_ro":"16:21<\/strong> Despite the severity of these plagues, the people of the world again cursed God<\/em> rather than recognizing his reason for the judgments (see 9:20; 16:9, 11). • The terrible hailstorm<\/em> is a reminder of the seventh plague on Egypt (Exod 9:23-24).<\/p>","content_en":"16:21<\/strong> Despite the severity of these plagues, the people of the world again cursed God<\/em> rather than recognizing his reason for the judgments (see 9:20; 16:9, 11). • The terrible hailstorm<\/em> is a reminder of the seventh plague on Egypt (Exod 9:23-24).<\/p>","summary_ro":"16:21 Despite the severity of these plagues, the people of the world again cursed God rather than recognizing his reason for the judgments (see 9:20; 16:9, 11). • The terrible hailstorm is a reminder of the seventh plague on Egypt (Exod 9:23-24).","summary_en":"16:21 Despite the severity of these plagues, the people of the world again cursed God rather than recognizing his reason for the judgments (see 9:20; 16:9, 11). • The terrible hailstorm is a reminder of the seventh plague on Egypt (Exod 9:23-24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114788,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:21","title_en":"Study Note: Apocalipsa 16:21","content_ro":"16:21<\/strong> Despite the severity of these plagues, the people of the world again cursed God<\/em> rather than recognizing his reason for the judgments (see 9:20; 16:9, 11). • The terrible hailstorm<\/em> is a reminder of the seventh plague on Egypt (Exod 9:23-24).<\/p>","content_en":"16:21<\/strong> Despite the severity of these plagues, the people of the world again cursed God<\/em> rather than recognizing his reason for the judgments (see 9:20; 16:9, 11). • The terrible hailstorm<\/em> is a reminder of the seventh plague on Egypt (Exod 9:23-24).<\/p>","summary_ro":"16:21 Despite the severity of these plagues, the people of the world again cursed God rather than recognizing his reason for the judgments (see 9:20; 16:9, 11). • The terrible hailstorm is a reminder of the seventh plague on Egypt (Exod 9:23-24).","summary_en":"16:21 Despite the severity of these plagues, the people of the world again cursed God rather than recognizing his reason for the judgments (see 9:20; 16:9, 11). • The terrible hailstorm is a reminder of the seventh plague on Egypt (Exod 9:23-24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142414,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 16:21","title_en":"Study Note: Apocalipsa 16:21","content_ro":"16:21<\/strong> Despite the severity of these plagues, the people of the world again cursed God<\/em> rather than recognizing his reason for the judgments (see 9:20; 16:9, 11). • The terrible hailstorm<\/em> is a reminder of the seventh plague on Egypt (Exod 9:23-24).<\/p>","content_en":"16:21<\/strong> Despite the severity of these plagues, the people of the world again cursed God<\/em> rather than recognizing his reason for the judgments (see 9:20; 16:9, 11). • The terrible hailstorm<\/em> is a reminder of the seventh plague on Egypt (Exod 9:23-24).<\/p>","summary_ro":"16:21 Despite the severity of these plagues, the people of the world again cursed God rather than recognizing his reason for the judgments (see 9:20; 16:9, 11). • The terrible hailstorm is a reminder of the seventh plague on Egypt (Exod 9:23-24).","summary_en":"16:21 Despite the severity of these plagues, the people of the world again cursed God rather than recognizing his reason for the judgments (see 9:20; 16:9, 11). • The terrible hailstorm is a reminder of the seventh plague on Egypt (Exod 9:23-24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68030,"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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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":95656,"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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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":123282,"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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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":150908,"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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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>\nWhat 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>\nEven 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>\nJudgment 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>\nPassages for Further Study<\/strong><\/p>\nExod 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}]},"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"}}

Apocalipsa 16

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