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{"verseMap":{"1":[{"id":22985,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter Writing*, Ancient","title_en":"Letter Writing*, Ancient","content_ro":"<h3>LETTER WRITING*, Ancient<\/h3>\n<p>A communication, especially from a king or high official, usually containing commands, promulgations, or reports. There are letters extant from Arad-Nana, the royal physician, to his master Ashurbanipal on the matter of the monarch’s spondylitis and a young prince’s eye trouble. The famous Amarna letters are reports and appeals from petty subject princes in Palestine disturbed over the weakness of Pharaoh Akhnaton’s foreign policy in the area. There is a tantalizing letter from Tutankhamen’s widow to a Hittite king on the subject of a marriage arrangement.<\/p>\n<p>Examples of OT letters are David’s deadly letter to Joab about Uriah (2 Sm 11:14-15), Jezebel’s equally evil letter over Ahab’s forged signature to the elders of Jezreel (1 Kgs 21:8-9), and the Syrian king’s letter to the king of Israel about Naaman’s leprosy (2 Kgs 5:5-7). All these are reported in the OT record without the customary greetings and the polite forms of address. In Ezra (Ezr 4:11-23; 5:7-17; 7:11-26), Nehemiah (Neh 6:5-7), and Jeremiah, correspondence appears that purports to be the full text. Commonly there is paraphrase, abbreviation, or mere report of content (Neh 2:8; Est 9:20-31).<\/p>\n<p>Official communications in letter form like those noted in the OT are found in the Egyptian papyri. For example, there is the letter of Claudius sent in <span>AD<\/span> 42 to the turbulent Alexandrians about the Jewish problem in that city. A circular letter of the early second century <span>AD<\/span> from the governor of Egypt about the approaching census, and highly relevant to the story of the Nativity, is known. The letters of Cicero provide invaluable information on the stormy period in which senatorial rule ended and the Roman Empire was established. The letters of Pliny show Roman society at its best at the turn of the first century of the Christian era, when the writer was governor of Bithynia, and they give much information about the first clash between the state and the church.<\/p>\n<p>Ancient correspondence throws vivid light on common life and the mundane occupations of ordinary people in Greco-Roman times and the early Christian centuries in a manner only to be paralleled in the documents of the NT. It provides background, illustration, comment, and sometimes direct historical evidence—as, for example, the letter file of the leader of the second rebellion of the Jews (<span>AD<\/span> 132–35), Bar-Kochba. A cache of Bar-Kochba’s letters and campaign documents was discovered in a cave by the Dead Sea. In one letter he orders, “Whatever Elisha says, do.” Another orders the arrest of Tahnun ben Ishmael and the confiscation of his wheat. Another calls for punishment of some who had repaired their homes in defiance of some scorched-earth policy.<\/p>\n<p>Paul observed, with some care, the forms of letter writing common in his day. There is an opening word of salutation, followed by thanksgiving and prayer for the person or company addressed. Then comes the special subject of communication, greetings to friends, and perhaps a closing word of prayer. Here is a second-century letter that shows strikingly the Pauline style in brief:<\/p>\n<p>Ammonous to her sweetest father, greeting. When I received your letter and recognized that by the will of the gods you were preserved, I rejoiced greatly. And as at the same time an opportunity here presented itself, I am writing you this letter being anxious to pay my respects. Attend as quickly as possible to the matters that are pressing. Whatever the little one asks shall be done. If the bearer of this letter hands over a small basket to you, it is I who sent it. All your friends greet you by name. Celer greets you and all who are with him. I pray for your health.<\/p>\n<p>In subject matter Paul ranges from delicate irony over Corinthian pretensions to stern rebuke for heresy, and from news of friends to some precious books and the warm cloak he left at Troas.<\/p>\n<p>The NT letters continue and adapt a mode of didactic correspondence that can be traced back to Plato and Aristotle, except that the NT writers address themselves to groups or communities (Romans, Corinthians, Galatians, Philippians, Ephesians, Colossians, Thessalonians, Hebrews), to the church at large (the letters of Peter, Jude, James, and John’s first epistle), or to individuals or a specific Christian community. The apostolic letter recorded in Acts 15 may have inspired this practice. Revelation 2 and 3 are genuine letters to seven churches on John’s Asian circuit.<\/p>\n<p><em>See also<\/em> Lachish Letters; Writing.<\/p>","content_en":"<h3>LETTER WRITING*, Ancient<\/h3>\n<p>A communication, especially from a king or high official, usually containing commands, promulgations, or reports. There are letters extant from Arad-Nana, the royal physician, to his master Ashurbanipal on the matter of the monarch’s spondylitis and a young prince’s eye trouble. The famous Amarna letters are reports and appeals from petty subject princes in Palestine disturbed over the weakness of Pharaoh Akhnaton’s foreign policy in the area. There is a tantalizing letter from Tutankhamen’s widow to a Hittite king on the subject of a marriage arrangement.<\/p>\n<p>Examples of OT letters are David’s deadly letter to Joab about Uriah (2 Sm 11:14-15), Jezebel’s equally evil letter over Ahab’s forged signature to the elders of Jezreel (1 Kgs 21:8-9), and the Syrian king’s letter to the king of Israel about Naaman’s leprosy (2 Kgs 5:5-7). All these are reported in the OT record without the customary greetings and the polite forms of address. In Ezra (Ezr 4:11-23; 5:7-17; 7:11-26), Nehemiah (Neh 6:5-7), and Jeremiah, correspondence appears that purports to be the full text. Commonly there is paraphrase, abbreviation, or mere report of content (Neh 2:8; Est 9:20-31).<\/p>\n<p>Official communications in letter form like those noted in the OT are found in the Egyptian papyri. For example, there is the letter of Claudius sent in <span>AD<\/span> 42 to the turbulent Alexandrians about the Jewish problem in that city. A circular letter of the early second century <span>AD<\/span> from the governor of Egypt about the approaching census, and highly relevant to the story of the Nativity, is known. The letters of Cicero provide invaluable information on the stormy period in which senatorial rule ended and the Roman Empire was established. The letters of Pliny show Roman society at its best at the turn of the first century of the Christian era, when the writer was governor of Bithynia, and they give much information about the first clash between the state and the church.<\/p>\n<p>Ancient correspondence throws vivid light on common life and the mundane occupations of ordinary people in Greco-Roman times and the early Christian centuries in a manner only to be paralleled in the documents of the NT. It provides background, illustration, comment, and sometimes direct historical evidence—as, for example, the letter file of the leader of the second rebellion of the Jews (<span>AD<\/span> 132–35), Bar-Kochba. A cache of Bar-Kochba’s letters and campaign documents was discovered in a cave by the Dead Sea. In one letter he orders, “Whatever Elisha says, do.” Another orders the arrest of Tahnun ben Ishmael and the confiscation of his wheat. Another calls for punishment of some who had repaired their homes in defiance of some scorched-earth policy.<\/p>\n<p>Paul observed, with some care, the forms of letter writing common in his day. There is an opening word of salutation, followed by thanksgiving and prayer for the person or company addressed. Then comes the special subject of communication, greetings to friends, and perhaps a closing word of prayer. Here is a second-century letter that shows strikingly the Pauline style in brief:<\/p>\n<p>Ammonous to her sweetest father, greeting. When I received your letter and recognized that by the will of the gods you were preserved, I rejoiced greatly. And as at the same time an opportunity here presented itself, I am writing you this letter being anxious to pay my respects. Attend as quickly as possible to the matters that are pressing. Whatever the little one asks shall be done. If the bearer of this letter hands over a small basket to you, it is I who sent it. All your friends greet you by name. Celer greets you and all who are with him. I pray for your health.<\/p>\n<p>In subject matter Paul ranges from delicate irony over Corinthian pretensions to stern rebuke for heresy, and from news of friends to some precious books and the warm cloak he left at Troas.<\/p>\n<p>The NT letters continue and adapt a mode of didactic correspondence that can be traced back to Plato and Aristotle, except that the NT writers address themselves to groups or communities (Romans, Corinthians, Galatians, Philippians, Ephesians, Colossians, Thessalonians, Hebrews), to the church at large (the letters of Peter, Jude, James, and John’s first epistle), or to individuals or a specific Christian community. The apostolic letter recorded in Acts 15 may have inspired this practice. Revelation 2 and 3 are genuine letters to seven churches on John’s Asian circuit.<\/p>\n<p><em>See also<\/em> Lachish Letters; Writing.<\/p>","summary_ro":"LETTER WRITING*, Ancient A communication, especially from a king or high official, usually containing commands, promulgations, or reports. There are letters extant from Arad-Nana, the royal physician, to his master Ashurbanipal on the matter of the monarch’s spondylitis and a young prince’s eye trouble. The famous Amarna letters are reports and appeals from petty subject princes in Palestine disturbed over the weakness of Pharaoh Akhnaton’s foreign policy in the area. There is a tantalizing l...","summary_en":"LETTER WRITING*, Ancient A communication, especially from a king or high official, usually containing commands, promulgations, or reports. There are letters extant from Arad-Nana, the royal physician, to his master Ashurbanipal on the matter of the monarch’s spondylitis and a young prince’s eye trouble. The famous Amarna letters are reports and appeals from petty subject princes in Palestine disturbed over the weakness of Pharaoh Akhnaton’s foreign policy in the area. There is a tantalizing l...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27683,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Numerology*, Numbers","title_en":"and Numerology*, Numbers","content_ro":"<h3>NUMBERS AND NUMEROLOGY*<\/h3>\n<p>Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern.<\/p>\n<p>Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mystical, pre-Christian Jewish groups, and later carried to extremes by the Kabbalists.<\/p>\n<p>Preview<\/p>\n<p>• Expression of Numbers<\/p>\n<p>• Ways of Writing Numerals<\/p>\n<p>• Problems of Large Numbers<\/p>\n<p>• Counting by Generations<\/p>\n<p>• Approximate Use of Numbers<\/p>\n<p>• Symbolic Use of Numbers<\/p>\n<p>• Exact Statistics<\/p>\n<p>• Numerology<\/p>\n<p class=\"h2\" id=\"ExpressionofNumbers\">Expression of Numbers<\/p>\n<p>Hebrew, and indeed any other Semitic language, has a simple but adequate system of numeration. The number one is an adjective. After that, the numerals are nouns, in parallel masculine and feminine forms, although the masculine is used with the feminine noun and vice versa. Ordinal numbers (first, second, third, etc.) exist alongside cardinal numbers (one, two, three), but as in most languages, the second set can be used instead of the first (“day two” instead of “second day”). From ten to nineteen, there is one composite form built like English “thirteen” (“three-ten”), but “twenty” is literally “tens” (the plural of “ten”). Thirty, forty, and so on are literally “threes,” “fours” (the plural of the words “three” and “four,” respectively) and so on, up to a hundred, which is a new word. There are also separate words for “thousand” and for “ten thousand,” as in Greek, Chinese, and many other languages. Larger numbers must be expressed by multiples of these (“ten thousand times ten thousand” and “thousands of thousands”), suggesting that large figures, rarely needed for small populations and tiny kingdoms, were expressed approximately. Hebrew has not only a singular and plural but also a dual form to express two of anything (two hundred, two thousand). Fractions (a half, a third, a tenth, etc.) could be expressed, and multiplication, division, addition, and subtraction were used. Indeed, instances of all four operations can be found in the Bible. The Hebrew mathematical system was basically part of the larger western Asian mathematical system, of which we know a great deal from Mesopotamia and Egypt. These countries, however, used a more highly developed mathematical system than Israel.<\/p>\n<p class=\"h2\" id=\"WaysofWritingNumerals\">Ways of Writing Numerals<\/p>\n<p>In the Bible, numbers are always written out in words, as on the famous Moabite Stone and the Siloam Inscription. But every nation in the ancient world could also express numbers by using figures or ciphers of various kinds (like our 1, 2, 3, . . .). Because of this danger of error, in later days numbers were normally written out in full, in words, where confusion, although still possible, was not nearly so likely. An additional way of writing numbers, known both to the Hebrews and the Greeks, was the use of consecutive letters of the alphabet instead of consecutive numerals (as if we used A for 1, B for 2, etc.). This system, in wide use by NT times, is the usual system in modern Hebrew and has the advantage that numerical combinations can be pronounced by inserting arbitrary vowels, thus making artificial words. For example, if the number of the beast (Rv 13:18), 666, is expressed in alphabetical letters, it can spell out the consonants of “Nero Caesar,” although other names are possible, especially if the variant reading 616 is used.<\/p>\n\n<p class=\"h2\" id=\"ProblemsofLargeNumbers\">Problems of Large Numbers<\/p>\n<p>Even allowing for all these possibilities, there remain certain problems connected with large numbers, particularly in the OT. The most obvious is that of the ten long-lived patriarchs, whose ages are recorded in Genesis 5. Different figures (varying by whole centuries) are recorded for their ages in the Hebrew text, the Samaritan text, and the earliest Greek translation (known as the Septuagint), but all figures are very large. Some interpret these figures literally and point out that there is a steady reduction from the ages attained by these patriarchs to the more modest 120 years allotted to man in Noah’s time (Gn 6:3) and the 70 years accepted later as the human life span (Ps 90:10). This would correspond to the progressive spiritual deterioration of mankind after the fall, from the perfect state of Adam to the present condition. Whatever the explanation of the figures, there is no doubt that this is the theological intent of the Bible.<\/p>\n<p>The large number of Israelites who left Egypt is also problematic. If there were actually 600,000 fighting men (Nm 1:46), this would correspond to a whole nation of some 2 million or more. Possibly the word translated “thousand” means “clan units”; it would clearly be a much smaller total body, whatever its exact size. Of course, God could have maintained any number of people in the desert. The evidence of archaeology as to the population of Canaan both before and after the Israelite onslaught seems to support a lower number. The same principle might explain the large numbers given for the fighting men of the various Israelite tribes, and the huge totals for Israel and Judah’s military strength given at later times in the historical books of the OT.<\/p>\n<p>To the ordinary Bible reader, perhaps one of the biggest problems is the different numbers recorded in Chronicles and Kings, when the same incidents are being described. Manuscript errors, or confusion of numbers written by signs or single letters of the alphabet, may account for numerous individual inconsistencies, but not for wholesale differences, particularly as the figures in Chronicles are consistently much larger. These very large round numbers may have symbolic significance and may not be intended to be taken in their literal sense at all. Indeed, since the Jews had before them the book of Kings and the book of Chronicles at the same time, they can hardly have taken both sets of numbers literally themselves.<\/p>\n<p class=\"h2\" id=\"CountingbyGenerations\">Counting by Generations<\/p>\n<p>One of the problems of the OT is that of the dating of events. Even with an exact number system, there is no absolute fixed point from which to reckon. Later Jews and Christians counted from the presumed date of the Creation. Not until after the time of David and Solomon are both internal reference between the comparative dates of kings of Judah and Israel and external reference to monarchs outside Israel used. This open-endedness accounts for the vague period of “forty years” used so often in the OT (e.g., the book of Judges) for any long but indeterminate period of time, almost certainly corresponding to a generation (Hebrew, <span class=\"hebrew\" lang=\"he\">dor<\/span>). Counting by generations is specific in some places in the Bible and may be implicit in others. For instance, Abraham’s descendants are to return to Canaan “in the fourth generation” (Gn 15:16), and the genealogy of Christ is neatly constructed on a pattern of three groups of fourteen generations (Mt 1:17), rather than on periods of years. Wherever people use and recite genealogies, such counting by generations is natural. But Abraham’s descendants are said to have returned to Canaan approximately four centuries later (Gal 3:17), and therefore the word “generation” sometimes stands for 100 years. The Hebrew word for “generation” may mean 120 years (Gn 6:3). Usually, the ancient Hebrews used vague phrases like “in those days” or “after those days” or “the days are coming,” which expressed past, present, and future without any specific mention of number. In other words, the Bible writers were more concerned with theology than with mathematics.<\/p>\n<p class=\"h2\" id=\"ApproximateUseofNumbers\">Approximate Use of Numbers<\/p>\n<p>In the OT, Israel’s 40 years in the desert is a good example of the approximate use of numbers (Nm 14:33). In the NT, Jesus was in the wilderness 40 days during the temptation (Mt 4:2), and there were 40 days between his resurrection and ascension (Acts 1:3). Moses was 40 years old at his call (Acts 7:23), apparently lived 40 years in Midian (Ex 7:7), and spent 40 years leading Israel out of Egypt and through the desert (Dt 34:7), for he is said to be 120 years old at his death. However, two generations of 40 years is the normal maximum for a healthy man (Ps 90:10), and even this is often shortened to 70 years by the rigors of life. Seventy is also used at times in this approximate sense.<\/p>\n<p class=\"h2\" id=\"SymbolicUseofNumbers\">Symbolic Use of Numbers<\/p>\n<p>In Scripture, seven symbolizes completeness or perfection. On the seventh day God rested from his labors and creation is finished (Gn 2:2). Pharaoh in his dream saw seven cattle coming from the Nile (41:2). Samson’s sacred Nazirite locks were braided in seven plaits (Jgs 16:13). Seven devils left Mary of Magdala, signifying the totality of her previous possession by Satan (Lk 8:2); “seven other devils” will enter the purified but vacant life of a person (Mt 12:45). However, on the positive side, there were the seven spirits of God (Rv 3:1). In the seventh year the Hebrew slave was to be freed (Ex 21:2), having completed his time of captivity and service. Every seventh year was a sabbatical year (Lv 25:4). Seven times seven reiterates the sense of completeness. In the Year of Jubilee (at the completion of 7 x 7 years = the 50th year), all land is freed and returns to the original owners (Lv 25:10). Pentecost, the Feast of Weeks, is seven times seven days after Passover. “Seventy,” which is literally “sevens” in Hebrew, strengthens the concept of perfection. There are 70 elders (Ex 24:1) in Israel. Israel was exiled to Babylon for 70 years (Jer 25:12) to complete its punishment. “Seventy times seven” (Mt 18:22) reiterates this still further. The Lord was not giving Peter a mathematical number of times that he should forgive another person, but rather was insisting on limitless forgiveness for a brother’s sin.<\/p>\n<p>“Three” may well share in this meaning of completion or perfection, although not so forcibly (2 Kgs 13:18). Many things happen “on the third day” (Hos 6:2). Jonah spent three days in the stomach of the fish (Mt 12:40), and the Lord rose again on the third day (1 Cor 15:4). David was offered a choice of divine punishments—three years, three months, three days (2 Sm 24:13). For the Christian, “three” takes on a far deeper significance as the number of Persons of the Trinity. The three Persons are clearly expressed, for instance, in the Great Commission (Mt 28:19) and in the Pauline benediction (2 Cor 13:13). Many echoes of this threefold expression are in the NT, and many anticipations of it in the OT, of which the thrice-repeated “Holy” in Isaiah 6:3 is the most famous.<\/p>\n<p>Some scholars see four as another symbol of completeness (four winds of heaven, Dn 7:2; four horsemen, Rv 6:1-7; four living creatures around the throne of God, Rv 4:6). Five is certainly used in an indefinite sense as a small number (Is 19:18; 30:17). Nor do eight or nine seem to have any special significance, although, like other numbers, they may be used in a factual sense to describe any of God’s activities (nine plagues on Egypt, Ex 7–10). “Ten” does have significance because of the Ten Commandments (Ex 20:1-17), but not any special symbolism earlier in the Bible. If anything, “ten” is elsewhere used in a vague way. Laban changes Jacob’s wages ten times (Gn 31:7); Daniel and his friends are ten times better than all other students (Dn 1:20); ten times over, the Jewish settlers will be warned of impending enemy attacks (Neh 4:12).<\/p>\n<p>Eleven appears to have no special biblical significance, but 12 certainly has. The clearest proof of this is the existence of the 12 tribes in Israel. In Revelation 7:4-8, where it is mathematically important that the number of tribes be limited to 12, the tribe of Dan is altogether omitted—probably on account of Dan’s sin of idolatry (Jgs 18:14-20). Ishmael’s descendants were also divided into 12 clans (Gn 17:20), so that the number 12 was apparently significant outside Israel as well. In the NT Christ chose 12 apostles (Mt 10:1-4). The link with the number of tribes is made specific when Christ tells the apostles that they will sit on 12 thrones, judging the 12 tribes (Mt 19:28). However, it is interesting that, after the election and appointment of Matthias (Acts 1:26), the Christian church apparently made no subsequent efforts to maintain the number of apostles. Like “seven times seven,” “twelve times twelve” increases the force of the number. When this is further multiplied by a thousand, the figure becomes the 144,000 redeemed (Rv 7:4), who were sealed “out of all the tribes of Israel.”<\/p>\n<p class=\"h2\" id=\"ExactStatistics\">Exact Statistics<\/p>\n<p>As distinct from the metaphorical use of numbers to denote completion, immensity, and the like, numbers in Hebrew were often used to give exact tallies or measurements. Such usage is known to us only from clay tablets and ostraca (broken pieces of potsherd engraved in ink, used as rough notebooks). However, ascertaining exactly what the text was in its earliest form and what that text means is difficult.<\/p>\n<p>An example is the number of the sons of Jeconiah among the inhabitants of Beth-shemesh. They were struck down by the Lord because of their failure to rejoice with the others when God’s ark returned to Israel from the Philistine country (1 Sm 6:19). The Greek text (LXX) reads “seventy”; the later Hebrew manuscripts add “fifty thousand.” But, as Beth-shemesh itself was only a small frontier town, and the “sons of Jeconiah” was presumably only one clan among several, the smaller number is obviously the original, and the large addition due to some later manuscript confusion.<\/p>\n<p>A good rule in trying to decide whether a number is statistical or impressionistic is to determine whether it is a small number, or an unusual number for which there is no obvious theological explanation. When the men of Ai killed some 36 Israelites at the first assault on the city (Jos 7:5), the smallness of the number is evidence that this is a vividly remembered factual detail. Similarly, in the case of the number of Abraham’s 318 men (Gn 14:14) or the catch of 153 fish after the resurrection (Jn 21:11), the numbers, though large, are not round numbers but unusual combinations, and are obviously meant in a literal or statistical sense. Irrelevant details like this have a habit of remaining in the memory, and are the best guarantee of the trustworthiness of the narrative.<\/p>\n<p class=\"h2\" id=\"Numerology\">Numerology<\/p>\n<p>Numerology may be said to be an extended application of the metaphorical significance of numbers (7, 40, etc.) already discussed. In the Bible, this systematization of numbers always goes with a strong sense of the sovereignty of God, his control over human history, and a belief in his ongoing purpose and its triumphant conclusion.<\/p>\n<p>Perhaps the first clear instance of numerology in the Bible is 1 Kings 6:1, where Solomon began to build the temple 480 years after the exodus, a period 5 times 10 times 12, or 4 times 120, the ideal life span of man in early days (Gn 6:3). First Chronicles 6:3-8 gives 12 generations of men (presumably 40 years each) to cover the same period, so “twelve generations” is probably the real basis for the computation, rather than any exact year-by-year tally. A tally would have been impossible in the days of the judges and unlikely before the monarchy. David was the first to establish an official scribe or recorder to keep daily annals in Israel (2 Sm 8:16-17), as was common in the great kingdoms from far earlier times. Such Israelite annals are later mentioned as sources of the books of the kings (2 Kgs 14:18). The number 480 is probably a rough approximation rather than exact and denotes the end of one of God’s epochs.<\/p>\n<p>When Jeremiah prophesies an exile of 70 years for Judah (Jer 25:11; 29:10), it is not only a historical prediction that was literally fulfilled but also a symbol of completeness; Judah’s punishment is complete (cf. Is 40:2). Isaiah (Is 23:15) had made a similar prophecy of a 70-year punishment for Tyre, and Ezekiel (Ez 29:11-13) prophesied a 40-year “exile” for Egypt. When these 70 years are regarded as sabbatical years, where the land must lie untilled to compensate for the 7 times 70 years of sin before, then true numerology begins (2 Chr 36:21). Here numerology is used only as an explanation of past and present, but it can also be used to explain the future, especially in the book of Daniel.<\/p>\n<p>Daniel (Dn 9:2) refers to the literal 70 years of the exile as foretold by Jeremiah. In Daniel 9:24, this has been extended to 70 weeks of years (490 years) applied to the distant future. Daniel 9:25 sees 69 of these (483 years) as elapsing before Messiah appears. Presumably, the last week of the 70 is therefore thought of as the time of his activity. However this may be interpreted in terms of actual dates, it must be harmonized with 9:26, where the Messiah is “cut off” after 62 weeks of years (434 years). The difficulty lies in establishing the starting point for this long period. This is an example of an elaborate numerology, embracing centuries of history, all ultimately based on the 70 years of Jeremiah. According to biblical principles, this can have both an “immediate” fulfillment in the return from exile, and a “prophetic” fulfillment in the far distant future in connection with the coming of Christ.<\/p>\n<p>The other major example of extended numerology in Daniel is in connection with the “time, times, and half a time” (7:25). This must stand for three and a half “times,” that is, half of seven “times.” Thus, it refers either to three and a half years (half a “week” of years) or three and a half “weeks” of years (cf. “seven times” in 4:16, where “seven years” is clearly meant). Whatever may be its ultimate prophetic fulfillment in Christ, the “initial” or “partial” fulfillment is the roughly three and a half years of bitter persecution of God’s people by Antiochus Epiphanes (167–164 <span>BC<\/span>). This figure of three and a half years reappears in Revelation 11:2 (“forty-two months”), and 12:14 (“a time, and times, and half a time”), to describe the period of Rome’s persecution of the Christian church. The figure had possibly become a symbol of any bitter but limited persecution. The “two thousand three hundred evenings and mornings” of Daniel 8:14 may mean 1,150 days, which is approximately the same length of time.<\/p>\n<p>The three and a half years of Daniel 7:25 reappear in Revelation 11 in the form of “forty-two months,” the time when the heathen will trample down Jerusalem (Rv 11:2). The 1,290 days of Daniel 12:11 reappear here (in the slightly different form of 1,260 days) as the time that God’s two witnesses will prophesy (Rv 11:3). The 42 months reappear in Revelation 13:5 as the period that the wild beast will be allowed to blaspheme. While the “thousand years” of 20:6 is not derived from Daniel at all, the metaphorical use of “thousand” is familiar to the OT. The closest direct parallel is in Deuteronomy 7:9, where God’s covenant will be kept with a “thousand generations” to come.<\/p>","content_en":"<h3>NUMBERS AND NUMEROLOGY*<\/h3>\n<p>Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern.<\/p>\n<p>Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mystical, pre-Christian Jewish groups, and later carried to extremes by the Kabbalists.<\/p>\n<p>Preview<\/p>\n<p>• Expression of Numbers<\/p>\n<p>• Ways of Writing Numerals<\/p>\n<p>• Problems of Large Numbers<\/p>\n<p>• Counting by Generations<\/p>\n<p>• Approximate Use of Numbers<\/p>\n<p>• Symbolic Use of Numbers<\/p>\n<p>• Exact Statistics<\/p>\n<p>• Numerology<\/p>\n<p class=\"h2\" id=\"ExpressionofNumbers\">Expression of Numbers<\/p>\n<p>Hebrew, and indeed any other Semitic language, has a simple but adequate system of numeration. The number one is an adjective. After that, the numerals are nouns, in parallel masculine and feminine forms, although the masculine is used with the feminine noun and vice versa. Ordinal numbers (first, second, third, etc.) exist alongside cardinal numbers (one, two, three), but as in most languages, the second set can be used instead of the first (“day two” instead of “second day”). From ten to nineteen, there is one composite form built like English “thirteen” (“three-ten”), but “twenty” is literally “tens” (the plural of “ten”). Thirty, forty, and so on are literally “threes,” “fours” (the plural of the words “three” and “four,” respectively) and so on, up to a hundred, which is a new word. There are also separate words for “thousand” and for “ten thousand,” as in Greek, Chinese, and many other languages. Larger numbers must be expressed by multiples of these (“ten thousand times ten thousand” and “thousands of thousands”), suggesting that large figures, rarely needed for small populations and tiny kingdoms, were expressed approximately. Hebrew has not only a singular and plural but also a dual form to express two of anything (two hundred, two thousand). Fractions (a half, a third, a tenth, etc.) could be expressed, and multiplication, division, addition, and subtraction were used. Indeed, instances of all four operations can be found in the Bible. The Hebrew mathematical system was basically part of the larger western Asian mathematical system, of which we know a great deal from Mesopotamia and Egypt. These countries, however, used a more highly developed mathematical system than Israel.<\/p>\n<p class=\"h2\" id=\"WaysofWritingNumerals\">Ways of Writing Numerals<\/p>\n<p>In the Bible, numbers are always written out in words, as on the famous Moabite Stone and the Siloam Inscription. But every nation in the ancient world could also express numbers by using figures or ciphers of various kinds (like our 1, 2, 3, . . .). Because of this danger of error, in later days numbers were normally written out in full, in words, where confusion, although still possible, was not nearly so likely. An additional way of writing numbers, known both to the Hebrews and the Greeks, was the use of consecutive letters of the alphabet instead of consecutive numerals (as if we used A for 1, B for 2, etc.). This system, in wide use by NT times, is the usual system in modern Hebrew and has the advantage that numerical combinations can be pronounced by inserting arbitrary vowels, thus making artificial words. For example, if the number of the beast (Rv 13:18), 666, is expressed in alphabetical letters, it can spell out the consonants of “Nero Caesar,” although other names are possible, especially if the variant reading 616 is used.<\/p>\n\n<p class=\"h2\" id=\"ProblemsofLargeNumbers\">Problems of Large Numbers<\/p>\n<p>Even allowing for all these possibilities, there remain certain problems connected with large numbers, particularly in the OT. The most obvious is that of the ten long-lived patriarchs, whose ages are recorded in Genesis 5. Different figures (varying by whole centuries) are recorded for their ages in the Hebrew text, the Samaritan text, and the earliest Greek translation (known as the Septuagint), but all figures are very large. Some interpret these figures literally and point out that there is a steady reduction from the ages attained by these patriarchs to the more modest 120 years allotted to man in Noah’s time (Gn 6:3) and the 70 years accepted later as the human life span (Ps 90:10). This would correspond to the progressive spiritual deterioration of mankind after the fall, from the perfect state of Adam to the present condition. Whatever the explanation of the figures, there is no doubt that this is the theological intent of the Bible.<\/p>\n<p>The large number of Israelites who left Egypt is also problematic. If there were actually 600,000 fighting men (Nm 1:46), this would correspond to a whole nation of some 2 million or more. Possibly the word translated “thousand” means “clan units”; it would clearly be a much smaller total body, whatever its exact size. Of course, God could have maintained any number of people in the desert. The evidence of archaeology as to the population of Canaan both before and after the Israelite onslaught seems to support a lower number. The same principle might explain the large numbers given for the fighting men of the various Israelite tribes, and the huge totals for Israel and Judah’s military strength given at later times in the historical books of the OT.<\/p>\n<p>To the ordinary Bible reader, perhaps one of the biggest problems is the different numbers recorded in Chronicles and Kings, when the same incidents are being described. Manuscript errors, or confusion of numbers written by signs or single letters of the alphabet, may account for numerous individual inconsistencies, but not for wholesale differences, particularly as the figures in Chronicles are consistently much larger. These very large round numbers may have symbolic significance and may not be intended to be taken in their literal sense at all. Indeed, since the Jews had before them the book of Kings and the book of Chronicles at the same time, they can hardly have taken both sets of numbers literally themselves.<\/p>\n<p class=\"h2\" id=\"CountingbyGenerations\">Counting by Generations<\/p>\n<p>One of the problems of the OT is that of the dating of events. Even with an exact number system, there is no absolute fixed point from which to reckon. Later Jews and Christians counted from the presumed date of the Creation. Not until after the time of David and Solomon are both internal reference between the comparative dates of kings of Judah and Israel and external reference to monarchs outside Israel used. This open-endedness accounts for the vague period of “forty years” used so often in the OT (e.g., the book of Judges) for any long but indeterminate period of time, almost certainly corresponding to a generation (Hebrew, <span class=\"hebrew\" lang=\"he\">dor<\/span>). Counting by generations is specific in some places in the Bible and may be implicit in others. For instance, Abraham’s descendants are to return to Canaan “in the fourth generation” (Gn 15:16), and the genealogy of Christ is neatly constructed on a pattern of three groups of fourteen generations (Mt 1:17), rather than on periods of years. Wherever people use and recite genealogies, such counting by generations is natural. But Abraham’s descendants are said to have returned to Canaan approximately four centuries later (Gal 3:17), and therefore the word “generation” sometimes stands for 100 years. The Hebrew word for “generation” may mean 120 years (Gn 6:3). Usually, the ancient Hebrews used vague phrases like “in those days” or “after those days” or “the days are coming,” which expressed past, present, and future without any specific mention of number. In other words, the Bible writers were more concerned with theology than with mathematics.<\/p>\n<p class=\"h2\" id=\"ApproximateUseofNumbers\">Approximate Use of Numbers<\/p>\n<p>In the OT, Israel’s 40 years in the desert is a good example of the approximate use of numbers (Nm 14:33). In the NT, Jesus was in the wilderness 40 days during the temptation (Mt 4:2), and there were 40 days between his resurrection and ascension (Acts 1:3). Moses was 40 years old at his call (Acts 7:23), apparently lived 40 years in Midian (Ex 7:7), and spent 40 years leading Israel out of Egypt and through the desert (Dt 34:7), for he is said to be 120 years old at his death. However, two generations of 40 years is the normal maximum for a healthy man (Ps 90:10), and even this is often shortened to 70 years by the rigors of life. Seventy is also used at times in this approximate sense.<\/p>\n<p class=\"h2\" id=\"SymbolicUseofNumbers\">Symbolic Use of Numbers<\/p>\n<p>In Scripture, seven symbolizes completeness or perfection. On the seventh day God rested from his labors and creation is finished (Gn 2:2). Pharaoh in his dream saw seven cattle coming from the Nile (41:2). Samson’s sacred Nazirite locks were braided in seven plaits (Jgs 16:13). Seven devils left Mary of Magdala, signifying the totality of her previous possession by Satan (Lk 8:2); “seven other devils” will enter the purified but vacant life of a person (Mt 12:45). However, on the positive side, there were the seven spirits of God (Rv 3:1). In the seventh year the Hebrew slave was to be freed (Ex 21:2), having completed his time of captivity and service. Every seventh year was a sabbatical year (Lv 25:4). Seven times seven reiterates the sense of completeness. In the Year of Jubilee (at the completion of 7 x 7 years = the 50th year), all land is freed and returns to the original owners (Lv 25:10). Pentecost, the Feast of Weeks, is seven times seven days after Passover. “Seventy,” which is literally “sevens” in Hebrew, strengthens the concept of perfection. There are 70 elders (Ex 24:1) in Israel. Israel was exiled to Babylon for 70 years (Jer 25:12) to complete its punishment. “Seventy times seven” (Mt 18:22) reiterates this still further. The Lord was not giving Peter a mathematical number of times that he should forgive another person, but rather was insisting on limitless forgiveness for a brother’s sin.<\/p>\n<p>“Three” may well share in this meaning of completion or perfection, although not so forcibly (2 Kgs 13:18). Many things happen “on the third day” (Hos 6:2). Jonah spent three days in the stomach of the fish (Mt 12:40), and the Lord rose again on the third day (1 Cor 15:4). David was offered a choice of divine punishments—three years, three months, three days (2 Sm 24:13). For the Christian, “three” takes on a far deeper significance as the number of Persons of the Trinity. The three Persons are clearly expressed, for instance, in the Great Commission (Mt 28:19) and in the Pauline benediction (2 Cor 13:13). Many echoes of this threefold expression are in the NT, and many anticipations of it in the OT, of which the thrice-repeated “Holy” in Isaiah 6:3 is the most famous.<\/p>\n<p>Some scholars see four as another symbol of completeness (four winds of heaven, Dn 7:2; four horsemen, Rv 6:1-7; four living creatures around the throne of God, Rv 4:6). Five is certainly used in an indefinite sense as a small number (Is 19:18; 30:17). Nor do eight or nine seem to have any special significance, although, like other numbers, they may be used in a factual sense to describe any of God’s activities (nine plagues on Egypt, Ex 7–10). “Ten” does have significance because of the Ten Commandments (Ex 20:1-17), but not any special symbolism earlier in the Bible. If anything, “ten” is elsewhere used in a vague way. Laban changes Jacob’s wages ten times (Gn 31:7); Daniel and his friends are ten times better than all other students (Dn 1:20); ten times over, the Jewish settlers will be warned of impending enemy attacks (Neh 4:12).<\/p>\n<p>Eleven appears to have no special biblical significance, but 12 certainly has. The clearest proof of this is the existence of the 12 tribes in Israel. In Revelation 7:4-8, where it is mathematically important that the number of tribes be limited to 12, the tribe of Dan is altogether omitted—probably on account of Dan’s sin of idolatry (Jgs 18:14-20). Ishmael’s descendants were also divided into 12 clans (Gn 17:20), so that the number 12 was apparently significant outside Israel as well. In the NT Christ chose 12 apostles (Mt 10:1-4). The link with the number of tribes is made specific when Christ tells the apostles that they will sit on 12 thrones, judging the 12 tribes (Mt 19:28). However, it is interesting that, after the election and appointment of Matthias (Acts 1:26), the Christian church apparently made no subsequent efforts to maintain the number of apostles. Like “seven times seven,” “twelve times twelve” increases the force of the number. When this is further multiplied by a thousand, the figure becomes the 144,000 redeemed (Rv 7:4), who were sealed “out of all the tribes of Israel.”<\/p>\n<p class=\"h2\" id=\"ExactStatistics\">Exact Statistics<\/p>\n<p>As distinct from the metaphorical use of numbers to denote completion, immensity, and the like, numbers in Hebrew were often used to give exact tallies or measurements. Such usage is known to us only from clay tablets and ostraca (broken pieces of potsherd engraved in ink, used as rough notebooks). However, ascertaining exactly what the text was in its earliest form and what that text means is difficult.<\/p>\n<p>An example is the number of the sons of Jeconiah among the inhabitants of Beth-shemesh. They were struck down by the Lord because of their failure to rejoice with the others when God’s ark returned to Israel from the Philistine country (1 Sm 6:19). The Greek text (LXX) reads “seventy”; the later Hebrew manuscripts add “fifty thousand.” But, as Beth-shemesh itself was only a small frontier town, and the “sons of Jeconiah” was presumably only one clan among several, the smaller number is obviously the original, and the large addition due to some later manuscript confusion.<\/p>\n<p>A good rule in trying to decide whether a number is statistical or impressionistic is to determine whether it is a small number, or an unusual number for which there is no obvious theological explanation. When the men of Ai killed some 36 Israelites at the first assault on the city (Jos 7:5), the smallness of the number is evidence that this is a vividly remembered factual detail. Similarly, in the case of the number of Abraham’s 318 men (Gn 14:14) or the catch of 153 fish after the resurrection (Jn 21:11), the numbers, though large, are not round numbers but unusual combinations, and are obviously meant in a literal or statistical sense. Irrelevant details like this have a habit of remaining in the memory, and are the best guarantee of the trustworthiness of the narrative.<\/p>\n<p class=\"h2\" id=\"Numerology\">Numerology<\/p>\n<p>Numerology may be said to be an extended application of the metaphorical significance of numbers (7, 40, etc.) already discussed. In the Bible, this systematization of numbers always goes with a strong sense of the sovereignty of God, his control over human history, and a belief in his ongoing purpose and its triumphant conclusion.<\/p>\n<p>Perhaps the first clear instance of numerology in the Bible is 1 Kings 6:1, where Solomon began to build the temple 480 years after the exodus, a period 5 times 10 times 12, or 4 times 120, the ideal life span of man in early days (Gn 6:3). First Chronicles 6:3-8 gives 12 generations of men (presumably 40 years each) to cover the same period, so “twelve generations” is probably the real basis for the computation, rather than any exact year-by-year tally. A tally would have been impossible in the days of the judges and unlikely before the monarchy. David was the first to establish an official scribe or recorder to keep daily annals in Israel (2 Sm 8:16-17), as was common in the great kingdoms from far earlier times. Such Israelite annals are later mentioned as sources of the books of the kings (2 Kgs 14:18). The number 480 is probably a rough approximation rather than exact and denotes the end of one of God’s epochs.<\/p>\n<p>When Jeremiah prophesies an exile of 70 years for Judah (Jer 25:11; 29:10), it is not only a historical prediction that was literally fulfilled but also a symbol of completeness; Judah’s punishment is complete (cf. Is 40:2). Isaiah (Is 23:15) had made a similar prophecy of a 70-year punishment for Tyre, and Ezekiel (Ez 29:11-13) prophesied a 40-year “exile” for Egypt. When these 70 years are regarded as sabbatical years, where the land must lie untilled to compensate for the 7 times 70 years of sin before, then true numerology begins (2 Chr 36:21). Here numerology is used only as an explanation of past and present, but it can also be used to explain the future, especially in the book of Daniel.<\/p>\n<p>Daniel (Dn 9:2) refers to the literal 70 years of the exile as foretold by Jeremiah. In Daniel 9:24, this has been extended to 70 weeks of years (490 years) applied to the distant future. Daniel 9:25 sees 69 of these (483 years) as elapsing before Messiah appears. Presumably, the last week of the 70 is therefore thought of as the time of his activity. However this may be interpreted in terms of actual dates, it must be harmonized with 9:26, where the Messiah is “cut off” after 62 weeks of years (434 years). The difficulty lies in establishing the starting point for this long period. This is an example of an elaborate numerology, embracing centuries of history, all ultimately based on the 70 years of Jeremiah. According to biblical principles, this can have both an “immediate” fulfillment in the return from exile, and a “prophetic” fulfillment in the far distant future in connection with the coming of Christ.<\/p>\n<p>The other major example of extended numerology in Daniel is in connection with the “time, times, and half a time” (7:25). This must stand for three and a half “times,” that is, half of seven “times.” Thus, it refers either to three and a half years (half a “week” of years) or three and a half “weeks” of years (cf. “seven times” in 4:16, where “seven years” is clearly meant). Whatever may be its ultimate prophetic fulfillment in Christ, the “initial” or “partial” fulfillment is the roughly three and a half years of bitter persecution of God’s people by Antiochus Epiphanes (167–164 <span>BC<\/span>). This figure of three and a half years reappears in Revelation 11:2 (“forty-two months”), and 12:14 (“a time, and times, and half a time”), to describe the period of Rome’s persecution of the Christian church. The figure had possibly become a symbol of any bitter but limited persecution. The “two thousand three hundred evenings and mornings” of Daniel 8:14 may mean 1,150 days, which is approximately the same length of time.<\/p>\n<p>The three and a half years of Daniel 7:25 reappear in Revelation 11 in the form of “forty-two months,” the time when the heathen will trample down Jerusalem (Rv 11:2). The 1,290 days of Daniel 12:11 reappear here (in the slightly different form of 1,260 days) as the time that God’s two witnesses will prophesy (Rv 11:3). The 42 months reappear in Revelation 13:5 as the period that the wild beast will be allowed to blaspheme. While the “thousand years” of 20:6 is not derived from Daniel at all, the metaphorical use of “thousand” is familiar to the OT. The closest direct parallel is in Deuteronomy 7:9, where God’s covenant will be kept with a “thousand generations” to come.<\/p>","summary_ro":"NUMBERS AND NUMEROLOGY* Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern. Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mys...","summary_en":"NUMBERS AND NUMEROLOGY* Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern. Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mys...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32927,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Revelation","title_en":"Book of Revelation","content_ro":"<h3>REVELATION, Book of<\/h3>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\n<p>From the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in <span>AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (<span>AD<\/span> 81–96).<\/p>\n<p>The origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\n<p>Likewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\n<p>The language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\n<p>While the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\n<p>The letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\n<p>Revelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\n<p>Variations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\n<p>As the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\n<p>According to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\n<p>This method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\n<p>The first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\n<p>The first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\n<p>After a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\n<p>These seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\n<p>In view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\n<p>Chapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\n<p>A new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\n<p>Chapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\n<p>The opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\n<p>The seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\n<p>The change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\n<p>Some scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\n<p>After the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\n<p>After a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\n<p>Opinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\n<p>As in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\n<p>The last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\n<p>The major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\n<p>The seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\n<p>In this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\n<p>Since the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\n<p>The woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\n<p>Turning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\n<p>The dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\n<p>The two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\n<p>Chapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\n<p>The series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\n<p>These occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\n<p>To a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\n<p>Chapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\n<p>In stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\n<p>Finally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\n<p>This vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\n<p>Although Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\n<p>The Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\n<p>The binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\n<p>In Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\n<p>The language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\n<p>John here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\n<p>Allusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\n<p>The connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\n<p>With consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\n<p><em>See also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\n<p>From the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in <span>AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (<span>AD<\/span> 81–96).<\/p>\n<p>The origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\n<p>Likewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\n<p>The language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\n<p>While the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\n<p>The letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\n<p>Revelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\n<p>Variations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\n<p>As the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\n<p>According to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\n<p>This method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\n<p>The first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\n<p>The first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\n<p>After a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\n<p>These seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\n<p>In view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\n<p>Chapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\n<p>A new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\n<p>Chapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\n<p>The opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\n<p>The seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\n<p>The change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\n<p>Some scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\n<p>After the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\n<p>After a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\n<p>Opinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\n<p>As in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\n<p>The last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\n<p>The major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\n<p>The seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\n<p>In this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\n<p>Since the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\n<p>The woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\n<p>Turning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\n<p>The dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\n<p>The two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\n<p>Chapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\n<p>The series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\n<p>These occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\n<p>To a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\n<p>Chapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\n<p>In stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\n<p>Finally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\n<p>This vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\n<p>Although Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\n<p>The Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\n<p>The binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\n<p>In Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\n<p>The language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\n<p>John here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\n<p>Allusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\n<p>The connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\n<p>With consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\n<p><em>See also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","summary_ro":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","summary_en":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33950,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sardis","title_en":"Sardis","content_ro":"<h3>SARDIS<\/h3>\n<p>Important city in the Roman province of Asia, once the capital of the ancient kingdom of Lydia. It lay astride great highways linking it to the coastal regions to the west and to eastern Asia Minor. It was a cultural, religious, and commercial center. Under King Croesus (c. 560–547 <span>BC<\/span>), its wealth became legendary. In his day gold and silver coinage came into use. The geography and topography of Sardis were advantageous. The Pactolus River lay on its eastern side and flowed eventually into the Hermus River. The broad ridge of Mt Tmolus, springing from the central plateau, dominates the Hermus Valley to its north, and a series of steep spurs jut out into the plain, offering strongholds. Sardis lay on one of these. The site of Sardis proper lay 1,500 feet (457.2 meters) above the plain and assumed a position of great importance from the earliest days of the Lydian kingdom (13th century <span>BC<\/span>), although it was occupied in earlier times; the lower city spread to the valley floor. The king lived in the great acropolis, which became a place of refuge in time of war.<\/p>\n\n<p>In 334 <span>BC<\/span> the city surrendered to Alexander the Great, who left a garrison on the acropolis. Following Alexander’s death, Sardis changed hands several times. It was controlled first by Antigonus, then by the Seleucid rulers, and then by Pergamum, which had broken away from the Seleucids. When Antiochus III (231–187 <span>BC<\/span>) sought to restore the city to his rule, the lower city was burned (216 <span>BC<\/span>) and the citadel entered (214 <span>BC<\/span>). After the defeat of Antiochus III by Pergamum and the Romans, Sardis was placed under Pergamum’s jurisdiction until 133 <span>BC<\/span>. Later it became a Roman administrative center and, although enjoying considerable prosperity during the first three centuries <span>AD<\/span>, it never again held the prominence of earlier centuries. It was overlooked in <span>AD<\/span> 26 when the cities of Asia Minor vied with one another for the honor of building a second temple for the Caesar cult. A great earthquake destroyed the city in <span>AD<\/span> 17, and Emperor Tiberius assisted in its rebuilding on the valley floor.<\/p>\n<p>Christianity took root here before the end of the first century and later included a bishopric. The NT letter to “the angel of the church in Sardis” (Rv 1:11; 3:1-6) gives insight into the condition of the church at that time. After the Arab invasion of <span>AD<\/span> 716, the city declined. Today the small village of Sart preserves its name.<\/p>\n<p>Extensive excavations in recent years have identified many Roman public buildings: a theater, a temple of Artemis, a gymnasium, and an impressive late-Jewish synagogue, suggesting that it became an important center for the Jewish Diaspora.<\/p>","content_en":"<h3>SARDIS<\/h3>\n<p>Important city in the Roman province of Asia, once the capital of the ancient kingdom of Lydia. It lay astride great highways linking it to the coastal regions to the west and to eastern Asia Minor. It was a cultural, religious, and commercial center. Under King Croesus (c. 560–547 <span>BC<\/span>), its wealth became legendary. In his day gold and silver coinage came into use. The geography and topography of Sardis were advantageous. The Pactolus River lay on its eastern side and flowed eventually into the Hermus River. The broad ridge of Mt Tmolus, springing from the central plateau, dominates the Hermus Valley to its north, and a series of steep spurs jut out into the plain, offering strongholds. Sardis lay on one of these. The site of Sardis proper lay 1,500 feet (457.2 meters) above the plain and assumed a position of great importance from the earliest days of the Lydian kingdom (13th century <span>BC<\/span>), although it was occupied in earlier times; the lower city spread to the valley floor. The king lived in the great acropolis, which became a place of refuge in time of war.<\/p>\n\n<p>In 334 <span>BC<\/span> the city surrendered to Alexander the Great, who left a garrison on the acropolis. Following Alexander’s death, Sardis changed hands several times. It was controlled first by Antigonus, then by the Seleucid rulers, and then by Pergamum, which had broken away from the Seleucids. When Antiochus III (231–187 <span>BC<\/span>) sought to restore the city to his rule, the lower city was burned (216 <span>BC<\/span>) and the citadel entered (214 <span>BC<\/span>). After the defeat of Antiochus III by Pergamum and the Romans, Sardis was placed under Pergamum’s jurisdiction until 133 <span>BC<\/span>. Later it became a Roman administrative center and, although enjoying considerable prosperity during the first three centuries <span>AD<\/span>, it never again held the prominence of earlier centuries. It was overlooked in <span>AD<\/span> 26 when the cities of Asia Minor vied with one another for the honor of building a second temple for the Caesar cult. A great earthquake destroyed the city in <span>AD<\/span> 17, and Emperor Tiberius assisted in its rebuilding on the valley floor.<\/p>\n<p>Christianity took root here before the end of the first century and later included a bishopric. The NT letter to “the angel of the church in Sardis” (Rv 1:11; 3:1-6) gives insight into the condition of the church at that time. After the Arab invasion of <span>AD<\/span> 716, the city declined. Today the small village of Sart preserves its name.<\/p>\n<p>Extensive excavations in recent years have identified many Roman public buildings: a theater, a temple of Artemis, a gymnasium, and an impressive late-Jewish synagogue, suggesting that it became an important center for the Jewish Diaspora.<\/p>","summary_ro":"SARDIS Important city in the Roman province of Asia, once the capital of the ancient kingdom of Lydia. It lay astride great highways linking it to the coastal regions to the west and to eastern Asia Minor. It was a cultural, religious, and commercial center. Under King Croesus (c. 560–547 BC), its wealth became legendary. In his day gold and silver coinage came into use. The geography and topography of Sardis were advantageous. The Pactolus River lay on its eastern side and flowed eventually ...","summary_en":"SARDIS Important city in the Roman province of Asia, once the capital of the ancient kingdom of Lydia. It lay astride great highways linking it to the coastal regions to the west and to eastern Asia Minor. It was a cultural, religious, and commercial center. Under King Croesus (c. 560–547 BC), its wealth became legendary. In his day gold and silver coinage came into use. The geography and topography of Sardis were advantageous. The Pactolus River lay on its eastern side and flowed eventually ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36207,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of Jesus Christ","title_en":"Spirit of Jesus Christ","content_ro":"<h3>SPIRIT OF JESUS CHRIST<\/h3>\n<p>The Spirit as identified with Jesus Christ.<\/p>\n<p>The most important development and element in earliest Christian understanding of the Spirit is that the Spirit is now the Spirit of Jesus Christ (Acts 16:7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Pt 1:11; see also Jn 7:38; 15:26; 16:7; 19:30; Rv 3:1; 5:6). The Spirit is to be identified as the Spirit that bears witness to Jesus (Jn 15:26; 16:13-15; Acts 5:32; 1 Cor 12:3; 1 Jn 4:2; 5:7-8; Rv 19:10), but also, and more profoundly, as the Spirit that inspired and empowered Jesus himself. This Spirit became available to the believers after Christ’s resurrection.<\/p>\n<p> The apostles John and Paul were quite clear in their writings about Christ becoming spirit through resurrection. The keynote verses penned by John are John 6:63; 7:37-39; 14:16-18; 20:22; and 1 John 3:24; 4:13. The critical passages written by Paul are Romans 8:9-10; 1 Corinthians 15:45; 2 Corinthians 3:17-18; and 1 Corinthians 6:17.<\/p>\n<p>Revelation concerning the Spirit of Jesus is progressive in the Gospel of John. John does not tell us from the beginning that people could not actually receive eternal life until the hour of Christ’s glorification. Throughout the Gospel, Jesus declares to various people that he can give them eternal life if they would believe in him. He promises them the water of life, the bread of life, and the light of life. But no one could really partake of these until after the Lord had risen. As a foretaste, as a sample, they could receive life via the Lord’s words because his words were themselves spirit and life (Jn 6:63); however, it was not until the Spirit would become available that believers could actually become the recipients of the divine, eternal life. After the Lord’s discourse in John 6, Jesus said, “It is the Spirit that gives life, the flesh profits nothing” (v 63). In the flesh Jesus could not give them the bread of life, but when the Spirit became available, they could have life. Again, Jesus offered the water of life—even life flowing like rivers of living water—to the Jews assembled at the Feast of Tabernacles. He told them to come and drink of him. But no one could, then and there, come and drink of him. So John added a note: “But this he spoke concerning the Spirit, for the Spirit was not yet because Jesus was not yet glorified” (7:39). Once Jesus would be glorified through resurrection, the Spirit of the glorified Jesus would be available for people to drink. In John 6, Jesus offered himself as the bread of life to be eaten by people; and in John 7, he offered himself as the water of life to refresh men. But no one could eat him or drink him until he became spirit, as was intimated in John 6:63 and then stated plainly in John 7:39.<\/p>\n\n<p>In John 14:16-18, Jesus went one step further in identifying himself with the Spirit. He told the disciples that he would give them another Comforter. Then he told them that they should know who this Comforter was because he was, then and there, abiding with them and would, in the near future, be in them. Who else but Jesus was abiding with them at that time? Then after telling the disciples that the Comforter would come to them, he said, “I am coming to you.” First he said that the Comforter would come to them and abide in them, and then in the same breath he said that he would come to them and abide in them (see 14:20). In short, the coming of the Comforter to the disciples was one and the same as the coming of Jesus to the disciples. The Comforter who was dwelling with the disciples that night was the Spirit in Christ; the Comforter who would be in the disciples (after the resurrection) would be Christ in the Spirit.<\/p>\n<p>On the evening of the resurrection, the Lord Jesus appeared to the disciples and then breathed into them the Holy Spirit. This inbreathing, reminiscent of God’s breathing into Adam the breath of life (Gn 2:7), became the fulfillment of all that had been promised and anticipated earlier in John’s Gospel. Through this impartation, the disciples became regenerated and indwelt by the Spirit of Jesus Christ. This historical event marked the genesis of the new creation. Jesus could now be realized as the bread of life, the water of life, and the light of life. The believers now possessed his divine, eternal, risen life. From that time forward, Christ as spirit indwelt his believers. Thus, in his first epistle John could say, “And hereby we know that he abides in us, by the Spirit whom he gave to us” (1 Jn 3:24), and again, “Hereby we know that we abide in him and he in us, because he has given us of his Spirit” (4:13).<\/p>\n<p>The apostles had quite an adjustment to make after Christ’s resurrection. They had become so accustomed to his physical presence that it was difficult for them to learn how to live by his spiritual, indwelling presence. All through the 40 days after his resurrection, from the time the apostles received the inbreathing of the Spirit, Christ was teaching the disciples to make the transfer. He would physically appear and then disappear intermittently. His appearances were very frequent in the beginning and then they steadily diminished. His aim was to guide the apostles into knowing him in his invisible presence. However, this was so new to them that he had to keep appearing to them in order to strengthen and reassure them. But his real desire was to help them live by faith and not by sight. When he appeared to the disciples as they were all together the second time, with Thomas present, he chided Thomas for his unbelief. Then he prounounced this blessing, “Blessed are those who do not see me and yet believe” (Jn 20:29).<\/p>\n<p>The apostle Paul was such a “blessed” one. He did not know Christ in the flesh. He knew only the risen Christ (2 Cor 5:15-16). In this regard, he had an advantage over the early apostles. They had a great adjustment to make, but from the very beginning, Paul knew the risen Christ as Spirit. Paul became the forerunner of all those Christians who have never seen Jesus in the flesh and who have come to experience him in the Spirit. Yes, Paul had seen the risen Lord; he was the last one to do so (1 Cor 15:8). And from that time onward he realized that Jesus was a glorified man, exalted far above all. Paul wrote much concerning this, but his writings did not leave the far-above-all Jesus far away because this was not what Paul experienced. Any experienced Christian should be able to testify that the Christ in the heavens is also the Christ in the heart.<\/p>\n<p>In his writings, Paul often speaks of the Spirit and Christ synonymously. This is evident in Romans 8:9-10. The terms “Spirit of God,” “Spirit of Christ,” and “Christ” are all used interchangeably. The Spirit of God is the Spirit of Christ, and the Spirit of Christ is Christ. In these verses, it is evident that Paul identified the Spirit with Christ because in Christian experience they are absolutely identical. There is no such thing as an experience of Christ apart from the Spirit. The separation and\/or distinction does exist in Trinitarian theology—and for very good reasons—but the separation is nearly nonexistent in actual experience. Several of Paul’s statements are written from the vantage point of experience.<\/p>\n<p>In 1 Corinthians 15:45, Paul says that the risen Jesus became life-giving spirit. Notice the verse does not say Jesus became the Spirit, as if the second person of the Trinity became the third, but that Jesus became spirit in the sense that his mortal existence and form were metamorphosed into a spiritual existence and form. Jesus’ person was not changed through the resurrection, only his form. With this changed spiritual form, Jesus regained the essential state of being he had emptied himself of in becoming a man. Before he became a man, he subsisted in the form of God (Phil 2:6), which form is Spirit and thereby was united to the Spirit (the third of the Trinity), while still remaining distinct. Thus, when the scripture says that the Lord “became life-giving spirit,” it does not mean that the Son became the Holy Spirit. But it does indicate that Christ, via resurrection, appropriated a new, spiritual form (while still retaining a body—a glorified one) that enabled him to commence a new spiritual existence (see 1 Pt 3:18).<\/p>\n<p>In 2 Corinthians 3, Paul explains that the NT ministry is a ministry carried out by the Spirit of the living God (v 3), who is the Spirit that gives life (v 6). In fact, the whole NT economy is characterized as “the ministry of the Spirit” (v 8). At the same time, Paul emphasizes that the function of the NT ministry is to bring God’s people to see and experience the glorious Christ (3:3, 14, 16-18; 4:4-6). It is in this context that Paul boldly declares, “The Lord is the Spirit” (3:17). He who turns his heart to the Lord is, in effect, turning his heart to the Spirit. lf the Lord were not the Spirit abiding in the believers, how could they turn their hearts to him? And how could they be transformed into the same image? Second Corinthians 3:18 says, “But we all, with unveiled face mirroring the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord-Spirit.” According to the Greek, the last phrase of this verse could be rendered “the Lord, the Spirit” (see <span>asv<\/span>) or “the Lord, who is the Spirit” (see <span>rsv<\/span>, <span>niv<\/span>) because the expression “the Spirit” is in direct apposition to “the Lord” (i.e., it is a further description of the Lord). Thus, the Lord is the Spirit.<\/p>\n<p>In conclusion, when the Scriptures identify the Spirit with Christ and vice versa, the identification is not equivocation. Christ is not the Holy Spirit. Christ and the Spirit are distinct persons of the Trinity, as is affirmed by the overall teaching of the Word. But the Scriptures do identify Christ and the Spirit in the context of Christian experience. It would be accurate to say that Christians experience Christ through his Spirit, the Spirit of Christ. One cannot know Jesus apart from the Spirit or other than through the Spirit.<\/p>\n<p><em>See also<\/em> Resurrection.<\/p>","content_en":"<h3>SPIRIT OF JESUS CHRIST<\/h3>\n<p>The Spirit as identified with Jesus Christ.<\/p>\n<p>The most important development and element in earliest Christian understanding of the Spirit is that the Spirit is now the Spirit of Jesus Christ (Acts 16:7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Pt 1:11; see also Jn 7:38; 15:26; 16:7; 19:30; Rv 3:1; 5:6). The Spirit is to be identified as the Spirit that bears witness to Jesus (Jn 15:26; 16:13-15; Acts 5:32; 1 Cor 12:3; 1 Jn 4:2; 5:7-8; Rv 19:10), but also, and more profoundly, as the Spirit that inspired and empowered Jesus himself. This Spirit became available to the believers after Christ’s resurrection.<\/p>\n<p> The apostles John and Paul were quite clear in their writings about Christ becoming spirit through resurrection. The keynote verses penned by John are John 6:63; 7:37-39; 14:16-18; 20:22; and 1 John 3:24; 4:13. The critical passages written by Paul are Romans 8:9-10; 1 Corinthians 15:45; 2 Corinthians 3:17-18; and 1 Corinthians 6:17.<\/p>\n<p>Revelation concerning the Spirit of Jesus is progressive in the Gospel of John. John does not tell us from the beginning that people could not actually receive eternal life until the hour of Christ’s glorification. Throughout the Gospel, Jesus declares to various people that he can give them eternal life if they would believe in him. He promises them the water of life, the bread of life, and the light of life. But no one could really partake of these until after the Lord had risen. As a foretaste, as a sample, they could receive life via the Lord’s words because his words were themselves spirit and life (Jn 6:63); however, it was not until the Spirit would become available that believers could actually become the recipients of the divine, eternal life. After the Lord’s discourse in John 6, Jesus said, “It is the Spirit that gives life, the flesh profits nothing” (v 63). In the flesh Jesus could not give them the bread of life, but when the Spirit became available, they could have life. Again, Jesus offered the water of life—even life flowing like rivers of living water—to the Jews assembled at the Feast of Tabernacles. He told them to come and drink of him. But no one could, then and there, come and drink of him. So John added a note: “But this he spoke concerning the Spirit, for the Spirit was not yet because Jesus was not yet glorified” (7:39). Once Jesus would be glorified through resurrection, the Spirit of the glorified Jesus would be available for people to drink. In John 6, Jesus offered himself as the bread of life to be eaten by people; and in John 7, he offered himself as the water of life to refresh men. But no one could eat him or drink him until he became spirit, as was intimated in John 6:63 and then stated plainly in John 7:39.<\/p>\n\n<p>In John 14:16-18, Jesus went one step further in identifying himself with the Spirit. He told the disciples that he would give them another Comforter. Then he told them that they should know who this Comforter was because he was, then and there, abiding with them and would, in the near future, be in them. Who else but Jesus was abiding with them at that time? Then after telling the disciples that the Comforter would come to them, he said, “I am coming to you.” First he said that the Comforter would come to them and abide in them, and then in the same breath he said that he would come to them and abide in them (see 14:20). In short, the coming of the Comforter to the disciples was one and the same as the coming of Jesus to the disciples. The Comforter who was dwelling with the disciples that night was the Spirit in Christ; the Comforter who would be in the disciples (after the resurrection) would be Christ in the Spirit.<\/p>\n<p>On the evening of the resurrection, the Lord Jesus appeared to the disciples and then breathed into them the Holy Spirit. This inbreathing, reminiscent of God’s breathing into Adam the breath of life (Gn 2:7), became the fulfillment of all that had been promised and anticipated earlier in John’s Gospel. Through this impartation, the disciples became regenerated and indwelt by the Spirit of Jesus Christ. This historical event marked the genesis of the new creation. Jesus could now be realized as the bread of life, the water of life, and the light of life. The believers now possessed his divine, eternal, risen life. From that time forward, Christ as spirit indwelt his believers. Thus, in his first epistle John could say, “And hereby we know that he abides in us, by the Spirit whom he gave to us” (1 Jn 3:24), and again, “Hereby we know that we abide in him and he in us, because he has given us of his Spirit” (4:13).<\/p>\n<p>The apostles had quite an adjustment to make after Christ’s resurrection. They had become so accustomed to his physical presence that it was difficult for them to learn how to live by his spiritual, indwelling presence. All through the 40 days after his resurrection, from the time the apostles received the inbreathing of the Spirit, Christ was teaching the disciples to make the transfer. He would physically appear and then disappear intermittently. His appearances were very frequent in the beginning and then they steadily diminished. His aim was to guide the apostles into knowing him in his invisible presence. However, this was so new to them that he had to keep appearing to them in order to strengthen and reassure them. But his real desire was to help them live by faith and not by sight. When he appeared to the disciples as they were all together the second time, with Thomas present, he chided Thomas for his unbelief. Then he prounounced this blessing, “Blessed are those who do not see me and yet believe” (Jn 20:29).<\/p>\n<p>The apostle Paul was such a “blessed” one. He did not know Christ in the flesh. He knew only the risen Christ (2 Cor 5:15-16). In this regard, he had an advantage over the early apostles. They had a great adjustment to make, but from the very beginning, Paul knew the risen Christ as Spirit. Paul became the forerunner of all those Christians who have never seen Jesus in the flesh and who have come to experience him in the Spirit. Yes, Paul had seen the risen Lord; he was the last one to do so (1 Cor 15:8). And from that time onward he realized that Jesus was a glorified man, exalted far above all. Paul wrote much concerning this, but his writings did not leave the far-above-all Jesus far away because this was not what Paul experienced. Any experienced Christian should be able to testify that the Christ in the heavens is also the Christ in the heart.<\/p>\n<p>In his writings, Paul often speaks of the Spirit and Christ synonymously. This is evident in Romans 8:9-10. The terms “Spirit of God,” “Spirit of Christ,” and “Christ” are all used interchangeably. The Spirit of God is the Spirit of Christ, and the Spirit of Christ is Christ. In these verses, it is evident that Paul identified the Spirit with Christ because in Christian experience they are absolutely identical. There is no such thing as an experience of Christ apart from the Spirit. The separation and\/or distinction does exist in Trinitarian theology—and for very good reasons—but the separation is nearly nonexistent in actual experience. Several of Paul’s statements are written from the vantage point of experience.<\/p>\n<p>In 1 Corinthians 15:45, Paul says that the risen Jesus became life-giving spirit. Notice the verse does not say Jesus became the Spirit, as if the second person of the Trinity became the third, but that Jesus became spirit in the sense that his mortal existence and form were metamorphosed into a spiritual existence and form. Jesus’ person was not changed through the resurrection, only his form. With this changed spiritual form, Jesus regained the essential state of being he had emptied himself of in becoming a man. Before he became a man, he subsisted in the form of God (Phil 2:6), which form is Spirit and thereby was united to the Spirit (the third of the Trinity), while still remaining distinct. Thus, when the scripture says that the Lord “became life-giving spirit,” it does not mean that the Son became the Holy Spirit. But it does indicate that Christ, via resurrection, appropriated a new, spiritual form (while still retaining a body—a glorified one) that enabled him to commence a new spiritual existence (see 1 Pt 3:18).<\/p>\n<p>In 2 Corinthians 3, Paul explains that the NT ministry is a ministry carried out by the Spirit of the living God (v 3), who is the Spirit that gives life (v 6). In fact, the whole NT economy is characterized as “the ministry of the Spirit” (v 8). At the same time, Paul emphasizes that the function of the NT ministry is to bring God’s people to see and experience the glorious Christ (3:3, 14, 16-18; 4:4-6). It is in this context that Paul boldly declares, “The Lord is the Spirit” (3:17). He who turns his heart to the Lord is, in effect, turning his heart to the Spirit. lf the Lord were not the Spirit abiding in the believers, how could they turn their hearts to him? And how could they be transformed into the same image? Second Corinthians 3:18 says, “But we all, with unveiled face mirroring the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord-Spirit.” According to the Greek, the last phrase of this verse could be rendered “the Lord, the Spirit” (see <span>asv<\/span>) or “the Lord, who is the Spirit” (see <span>rsv<\/span>, <span>niv<\/span>) because the expression “the Spirit” is in direct apposition to “the Lord” (i.e., it is a further description of the Lord). Thus, the Lord is the Spirit.<\/p>\n<p>In conclusion, when the Scriptures identify the Spirit with Christ and vice versa, the identification is not equivocation. Christ is not the Holy Spirit. Christ and the Spirit are distinct persons of the Trinity, as is affirmed by the overall teaching of the Word. But the Scriptures do identify Christ and the Spirit in the context of Christian experience. It would be accurate to say that Christians experience Christ through his Spirit, the Spirit of Christ. One cannot know Jesus apart from the Spirit or other than through the Spirit.<\/p>\n<p><em>See also<\/em> Resurrection.<\/p>","summary_ro":"SPIRIT OF JESUS CHRIST The Spirit as identified with Jesus Christ. The most important development and element in earliest Christian understanding of the Spirit is that the Spirit is now the Spirit of Jesus Christ (Acts 16:7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Pt 1:11; see also Jn 7:38; 15:26; 16:7; 19:30; Rv 3:1; 5:6). The Spirit is to be identified as the Spirit that bears witness to Jesus (Jn 15:26; 16:13-15; Acts 5:32; 1 Cor 12:3; 1 Jn 4:2; 5:7-8; Rv 19:10), but also, and more profoundly, as t...","summary_en":"SPIRIT OF JESUS CHRIST The Spirit as identified with Jesus Christ. The most important development and element in earliest Christian understanding of the Spirit is that the Spirit is now the Spirit of Jesus Christ (Acts 16:7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Pt 1:11; see also Jn 7:38; 15:26; 16:7; 19:30; Rv 3:1; 5:6). The Spirit is to be identified as the Spirit that bears witness to Jesus (Jn 15:26; 16:13-15; Acts 5:32; 1 Cor 12:3; 1 Jn 4:2; 5:7-8; Rv 19:10), but also, and more profoundly, as t...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39931,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Angels of the Seven Churches","title_en":"Angels of the Seven Churches","content_ro":"<h3>Angels of the Seven Churches<\/h3>\n<blockquote><p>This term is used in Revelation 1:20 and repeated in its singular form in 2:1, 8, 12, 18; 3:1, 7, 14. The word “angel” is translated from the Greek word <span class=\"greek\" lang=\"el\">angelos<\/span> (one who delivers a message). Hence, some versions render this word as “messenger” in these chapters. The word could also be translated “guardian” or “representative” in this context. There is no consensus as to the significance of this term in the first three chapters of Revelation. In fact, although the seven churches addressed here were actual places where churches existed, some have suggested that they are symbolic of the various conditions of the church throughout her history. With this view, the angel of each church could be considered a human messenger, minister, or representative of the local church. However, some say that an angel here is simply the personification of the prevailing spirit of each church. A third opinion holds that consistent usage of the word elsewhere in the book provides a persuasive argument that the epistles of Revelation were addressed to a true spiritual guardian angel of each church.<\/p><\/blockquote>","content_en":"<h3>Angels of the Seven Churches<\/h3>\n<blockquote><p>This term is used in Revelation 1:20 and repeated in its singular form in 2:1, 8, 12, 18; 3:1, 7, 14. The word “angel” is translated from the Greek word <span class=\"greek\" lang=\"el\">angelos<\/span> (one who delivers a message). Hence, some versions render this word as “messenger” in these chapters. The word could also be translated “guardian” or “representative” in this context. There is no consensus as to the significance of this term in the first three chapters of Revelation. In fact, although the seven churches addressed here were actual places where churches existed, some have suggested that they are symbolic of the various conditions of the church throughout her history. With this view, the angel of each church could be considered a human messenger, minister, or representative of the local church. However, some say that an angel here is simply the personification of the prevailing spirit of each church. A third opinion holds that consistent usage of the word elsewhere in the book provides a persuasive argument that the epistles of Revelation were addressed to a true spiritual guardian angel of each church.<\/p><\/blockquote>","summary_ro":"Angels of the Seven Churches This term is used in Revelation 1:20 and repeated in its singular form in 2:1, 8, 12, 18; 3:1, 7, 14. The word “angel” is translated from the Greek word angelos (one who delivers a message). Hence, some versions render this word as “messenger” in these chapters. The word could also be translated “guardian” or “representative” in this context. There is no consensus as to the significance of this term in the first three chapters of Revelation. In fact, although the ...","summary_en":"Angels of the Seven Churches This term is used in Revelation 1:20 and repeated in its singular form in 2:1, 8, 12, 18; 3:1, 7, 14. The word “angel” is translated from the Greek word angelos (one who delivers a message). Hence, some versions render this word as “messenger” in these chapters. The word could also be translated “guardian” or “representative” in this context. There is no consensus as to the significance of this term in the first three chapters of Revelation. In fact, although the ...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114595,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:1","title_en":"Study Note: Apocalipsa 3:1","content_ro":"<p><strong>3:1-6<\/strong> The letter to <em>the church in Sardis<\/em> warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.<\/p>","content_en":"<p><strong>3:1-6<\/strong> The letter to <em>the church in Sardis<\/em> warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.<\/p>","summary_ro":"3:1-6 The letter to the church in Sardis warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.","summary_en":"3:1-6 The letter to the church in Sardis warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114596,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:1","title_en":"Study Note: Apocalipsa 3:1","content_ro":"<p><strong>3:1<\/strong> <em>Sardis<\/em><em>,<\/em> nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • <em>a reputation for being alive—but you are dead:<\/em> Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>Sardis<\/em><em>,<\/em> nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • <em>a reputation for being alive—but you are dead:<\/em> Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.<\/p>","summary_ro":"3:1 Sardis, nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • a reputation for being alive—but you are dead: Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.","summary_en":"3:1 Sardis, nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • a reputation for being alive—but you are dead: Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151374,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:1","title_en":"Study Note: Apocalipsa 3:1","content_ro":"<p><strong>3:1-6<\/strong> The letter to <em>the church in Sardis<\/em> warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.<\/p>","content_en":"<p><strong>3:1-6<\/strong> The letter to <em>the church in Sardis<\/em> warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.<\/p>","summary_ro":"3:1-6 The letter to the church in Sardis warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.","summary_en":"3:1-6 The letter to the church in Sardis warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151376,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:1","title_en":"Study Note: Apocalipsa 3:1","content_ro":"<p><strong>3:1<\/strong> <em>Sardis<\/em><em>,<\/em> nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • <em>a reputation for being alive—but you are dead:<\/em> Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>Sardis<\/em><em>,<\/em> nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • <em>a reputation for being alive—but you are dead:<\/em> Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.<\/p>","summary_ro":"3:1 Sardis, nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • a reputation for being alive—but you are dead: Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.","summary_en":"3:1 Sardis, nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • a reputation for being alive—but you are dead: Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169847,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:1","title_en":"Study Note: Apocalipsa 3:1","content_ro":"<p><strong>3:1-6<\/strong> The letter to <em>the church in Sardis<\/em> warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.<\/p>","content_en":"<p><strong>3:1-6<\/strong> The letter to <em>the church in Sardis<\/em> warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.<\/p>","summary_ro":"3:1-6 The letter to the church in Sardis warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.","summary_en":"3:1-6 The letter to the church in Sardis warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169848,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:1","title_en":"Study Note: Apocalipsa 3:1","content_ro":"<p><strong>3:1<\/strong> <em>Sardis<\/em><em>,<\/em> nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • <em>a reputation for being alive—but you are dead:<\/em> Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>Sardis<\/em><em>,<\/em> nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • <em>a reputation for being alive—but you are dead:<\/em> Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.<\/p>","summary_ro":"3:1 Sardis, nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • a reputation for being alive—but you are dead: Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.","summary_en":"3:1 Sardis, nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • a reputation for being alive—but you are dead: Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":206985,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:1","title_en":"Study Note: Apocalipsa 3:1","content_ro":"<p><strong>3:1-6<\/strong> The letter to <em>the church in Sardis<\/em> warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.<\/p>","content_en":"<p><strong>3:1-6<\/strong> The letter to <em>the church in Sardis<\/em> warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.<\/p>","summary_ro":"3:1-6 The letter to the church in Sardis warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.","summary_en":"3:1-6 The letter to the church in Sardis warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":206987,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:1","title_en":"Study Note: Apocalipsa 3:1","content_ro":"<p><strong>3:1<\/strong> <em>Sardis<\/em><em>,<\/em> nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • <em>a reputation for being alive—but you are dead:<\/em> Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>Sardis<\/em><em>,<\/em> nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • <em>a reputation for being alive—but you are dead:<\/em> Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.<\/p>","summary_ro":"3:1 Sardis, nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • a reputation for being alive—but you are dead: Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.","summary_en":"3:1 Sardis, nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • a reputation for being alive—but you are dead: Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225099,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:1","title_en":"Study Note: Apocalipsa 3:1","content_ro":"<p><strong>3:1-6<\/strong> The letter to <em>the church in Sardis<\/em> warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.<\/p>","content_en":"<p><strong>3:1-6<\/strong> The letter to <em>the church in Sardis<\/em> warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.<\/p>","summary_ro":"3:1-6 The letter to the church in Sardis warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.","summary_en":"3:1-6 The letter to the church in Sardis warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225100,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:1","title_en":"Study Note: Apocalipsa 3:1","content_ro":"<p><strong>3:1<\/strong> <em>Sardis<\/em><em>,<\/em> nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • <em>a reputation for being alive—but you are dead:<\/em> Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>Sardis<\/em><em>,<\/em> nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • <em>a reputation for being alive—but you are dead:<\/em> Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.<\/p>","summary_ro":"3:1 Sardis, nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • a reputation for being alive—but you are dead: Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.","summary_en":"3:1 Sardis, nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • a reputation for being alive—but you are dead: Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262177,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:1","title_en":"Study Note: Apocalipsa 3:1","content_ro":"<p><strong>3:1-6<\/strong> The letter to <em>the church in Sardis<\/em> warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.<\/p>","content_en":"<p><strong>3:1-6<\/strong> The letter to <em>the church in Sardis<\/em> warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.<\/p>","summary_ro":"3:1-6 The letter to the church in Sardis warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.","summary_en":"3:1-6 The letter to the church in Sardis warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262179,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:1","title_en":"Study Note: Apocalipsa 3:1","content_ro":"<p><strong>3:1<\/strong> <em>Sardis<\/em><em>,<\/em> nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • <em>a reputation for being alive—but you are dead:<\/em> Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>Sardis<\/em><em>,<\/em> nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • <em>a reputation for being alive—but you are dead:<\/em> Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.<\/p>","summary_ro":"3:1 Sardis, nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • a reputation for being alive—but you are dead: Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.","summary_en":"3:1 Sardis, nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • a reputation for being alive—but you are dead: Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280351,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:1","title_en":"Study Note: Apocalipsa 3:1","content_ro":"<p><strong>3:1-6<\/strong> The letter to <em>the church in Sardis<\/em> warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.<\/p>","content_en":"<p><strong>3:1-6<\/strong> The letter to <em>the church in Sardis<\/em> warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.<\/p>","summary_ro":"3:1-6 The letter to the church in Sardis warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.","summary_en":"3:1-6 The letter to the church in Sardis warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280352,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:1","title_en":"Study Note: Apocalipsa 3:1","content_ro":"<p><strong>3:1<\/strong> <em>Sardis<\/em><em>,<\/em> nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • <em>a reputation for being alive—but you are dead:<\/em> Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>Sardis<\/em><em>,<\/em> nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • <em>a reputation for being alive—but you are dead:<\/em> Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.<\/p>","summary_ro":"3:1 Sardis, nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • a reputation for being alive—but you are dead: Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.","summary_en":"3:1 Sardis, nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security. • a reputation for being alive—but you are dead: Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":114597,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:2","title_en":"Study Note: Apocalipsa 3:2","content_ro":"<p><strong>3:2-3<\/strong> The church of Sardis needed to <em>wake up<\/em> or it would <em>suddenly<\/em> fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 <span>BC<\/span>) and of Antiochus III (189 <span>BC<\/span>) made <em>unexpected<\/em> attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not <em>meet the requirements of<\/em> . . . <em>God<\/em> (see 20:12; Eph 2:10; Jas 2:20). • <em>as a thief:<\/em> Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 Thes 5:2; 2 Pet 3:10).<\/p>","content_en":"<p><strong>3:2-3<\/strong> The church of Sardis needed to <em>wake up<\/em> or it would <em>suddenly<\/em> fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 <span>BC<\/span>) and of Antiochus III (189 <span>BC<\/span>) made <em>unexpected<\/em> attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not <em>meet the requirements of<\/em> . . . <em>God<\/em> (see 20:12; Eph 2:10; Jas 2:20). • <em>as a thief:<\/em> Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 Thes 5:2; 2 Pet 3:10).<\/p>","summary_ro":"3:2-3 The church of Sardis needed to wake up or it would suddenly fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 BC) and of Antiochus III (189 BC) made unexpected attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not meet the requirements of . . . God (see 20:12; Eph 2:10; Jas 2:20). • as a thief: Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 T...","summary_en":"3:2-3 The church of Sardis needed to wake up or it would suddenly fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 BC) and of Antiochus III (189 BC) made unexpected attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not meet the requirements of . . . God (see 20:12; Eph 2:10; Jas 2:20). • as a thief: Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 T...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151378,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:2","title_en":"Study Note: Apocalipsa 3:2","content_ro":"<p><strong>3:2-3<\/strong> The church of Sardis needed to <em>wake up<\/em> or it would <em>suddenly<\/em> fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 <span>BC<\/span>) and of Antiochus III (189 <span>BC<\/span>) made <em>unexpected<\/em> attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not <em>meet the requirements of<\/em> . . . <em>God<\/em> (see 20:12; Eph 2:10; Jas 2:20). • <em>as a thief:<\/em> Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 Thes 5:2; 2 Pet 3:10).<\/p>","content_en":"<p><strong>3:2-3<\/strong> The church of Sardis needed to <em>wake up<\/em> or it would <em>suddenly<\/em> fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 <span>BC<\/span>) and of Antiochus III (189 <span>BC<\/span>) made <em>unexpected<\/em> attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not <em>meet the requirements of<\/em> . . . <em>God<\/em> (see 20:12; Eph 2:10; Jas 2:20). • <em>as a thief:<\/em> Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 Thes 5:2; 2 Pet 3:10).<\/p>","summary_ro":"3:2-3 The church of Sardis needed to wake up or it would suddenly fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 BC) and of Antiochus III (189 BC) made unexpected attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not meet the requirements of . . . God (see 20:12; Eph 2:10; Jas 2:20). • as a thief: Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 T...","summary_en":"3:2-3 The church of Sardis needed to wake up or it would suddenly fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 BC) and of Antiochus III (189 BC) made unexpected attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not meet the requirements of . . . God (see 20:12; Eph 2:10; Jas 2:20). • as a thief: Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 T...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169849,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:2","title_en":"Study Note: Apocalipsa 3:2","content_ro":"<p><strong>3:2-3<\/strong> The church of Sardis needed to <em>wake up<\/em> or it would <em>suddenly<\/em> fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 <span>BC<\/span>) and of Antiochus III (189 <span>BC<\/span>) made <em>unexpected<\/em> attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not <em>meet the requirements of<\/em> . . . <em>God<\/em> (see 20:12; Eph 2:10; Jas 2:20). • <em>as a thief:<\/em> Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 Thes 5:2; 2 Pet 3:10).<\/p>","content_en":"<p><strong>3:2-3<\/strong> The church of Sardis needed to <em>wake up<\/em> or it would <em>suddenly<\/em> fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 <span>BC<\/span>) and of Antiochus III (189 <span>BC<\/span>) made <em>unexpected<\/em> attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not <em>meet the requirements of<\/em> . . . <em>God<\/em> (see 20:12; Eph 2:10; Jas 2:20). • <em>as a thief:<\/em> Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 Thes 5:2; 2 Pet 3:10).<\/p>","summary_ro":"3:2-3 The church of Sardis needed to wake up or it would suddenly fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 BC) and of Antiochus III (189 BC) made unexpected attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not meet the requirements of . . . God (see 20:12; Eph 2:10; Jas 2:20). • as a thief: Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 T...","summary_en":"3:2-3 The church of Sardis needed to wake up or it would suddenly fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 BC) and of Antiochus III (189 BC) made unexpected attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not meet the requirements of . . . God (see 20:12; Eph 2:10; Jas 2:20). • as a thief: Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 T...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":206989,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:2","title_en":"Study Note: Apocalipsa 3:2","content_ro":"<p><strong>3:2-3<\/strong> The church of Sardis needed to <em>wake up<\/em> or it would <em>suddenly<\/em> fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 <span>BC<\/span>) and of Antiochus III (189 <span>BC<\/span>) made <em>unexpected<\/em> attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not <em>meet the requirements of<\/em> . . . <em>God<\/em> (see 20:12; Eph 2:10; Jas 2:20). • <em>as a thief:<\/em> Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 Thes 5:2; 2 Pet 3:10).<\/p>","content_en":"<p><strong>3:2-3<\/strong> The church of Sardis needed to <em>wake up<\/em> or it would <em>suddenly<\/em> fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 <span>BC<\/span>) and of Antiochus III (189 <span>BC<\/span>) made <em>unexpected<\/em> attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not <em>meet the requirements of<\/em> . . . <em>God<\/em> (see 20:12; Eph 2:10; Jas 2:20). • <em>as a thief:<\/em> Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 Thes 5:2; 2 Pet 3:10).<\/p>","summary_ro":"3:2-3 The church of Sardis needed to wake up or it would suddenly fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 BC) and of Antiochus III (189 BC) made unexpected attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not meet the requirements of . . . God (see 20:12; Eph 2:10; Jas 2:20). • as a thief: Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 T...","summary_en":"3:2-3 The church of Sardis needed to wake up or it would suddenly fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 BC) and of Antiochus III (189 BC) made unexpected attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not meet the requirements of . . . God (see 20:12; Eph 2:10; Jas 2:20). • as a thief: Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 T...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225101,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:2","title_en":"Study Note: Apocalipsa 3:2","content_ro":"<p><strong>3:2-3<\/strong> The church of Sardis needed to <em>wake up<\/em> or it would <em>suddenly<\/em> fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 <span>BC<\/span>) and of Antiochus III (189 <span>BC<\/span>) made <em>unexpected<\/em> attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not <em>meet the requirements of<\/em> . . . <em>God<\/em> (see 20:12; Eph 2:10; Jas 2:20). • <em>as a thief:<\/em> Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 Thes 5:2; 2 Pet 3:10).<\/p>","content_en":"<p><strong>3:2-3<\/strong> The church of Sardis needed to <em>wake up<\/em> or it would <em>suddenly<\/em> fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 <span>BC<\/span>) and of Antiochus III (189 <span>BC<\/span>) made <em>unexpected<\/em> attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not <em>meet the requirements of<\/em> . . . <em>God<\/em> (see 20:12; Eph 2:10; Jas 2:20). • <em>as a thief:<\/em> Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 Thes 5:2; 2 Pet 3:10).<\/p>","summary_ro":"3:2-3 The church of Sardis needed to wake up or it would suddenly fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 BC) and of Antiochus III (189 BC) made unexpected attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not meet the requirements of . . . God (see 20:12; Eph 2:10; Jas 2:20). • as a thief: Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 T...","summary_en":"3:2-3 The church of Sardis needed to wake up or it would suddenly fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 BC) and of Antiochus III (189 BC) made unexpected attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not meet the requirements of . . . God (see 20:12; Eph 2:10; Jas 2:20). • as a thief: Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 T...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262181,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:2","title_en":"Study Note: Apocalipsa 3:2","content_ro":"<p><strong>3:2-3<\/strong> The church of Sardis needed to <em>wake up<\/em> or it would <em>suddenly<\/em> fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 <span>BC<\/span>) and of Antiochus III (189 <span>BC<\/span>) made <em>unexpected<\/em> attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not <em>meet the requirements of<\/em> . . . <em>God<\/em> (see 20:12; Eph 2:10; Jas 2:20). • <em>as a thief:<\/em> Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 Thes 5:2; 2 Pet 3:10).<\/p>","content_en":"<p><strong>3:2-3<\/strong> The church of Sardis needed to <em>wake up<\/em> or it would <em>suddenly<\/em> fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 <span>BC<\/span>) and of Antiochus III (189 <span>BC<\/span>) made <em>unexpected<\/em> attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not <em>meet the requirements of<\/em> . . . <em>God<\/em> (see 20:12; Eph 2:10; Jas 2:20). • <em>as a thief:<\/em> Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 Thes 5:2; 2 Pet 3:10).<\/p>","summary_ro":"3:2-3 The church of Sardis needed to wake up or it would suddenly fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 BC) and of Antiochus III (189 BC) made unexpected attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not meet the requirements of . . . God (see 20:12; Eph 2:10; Jas 2:20). • as a thief: Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 T...","summary_en":"3:2-3 The church of Sardis needed to wake up or it would suddenly fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 BC) and of Antiochus III (189 BC) made unexpected attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not meet the requirements of . . . God (see 20:12; Eph 2:10; Jas 2:20). • as a thief: Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 T...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280353,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:2","title_en":"Study Note: Apocalipsa 3:2","content_ro":"<p><strong>3:2-3<\/strong> The church of Sardis needed to <em>wake up<\/em> or it would <em>suddenly<\/em> fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 <span>BC<\/span>) and of Antiochus III (189 <span>BC<\/span>) made <em>unexpected<\/em> attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not <em>meet the requirements of<\/em> . . . <em>God<\/em> (see 20:12; Eph 2:10; Jas 2:20). • <em>as a thief:<\/em> Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 Thes 5:2; 2 Pet 3:10).<\/p>","content_en":"<p><strong>3:2-3<\/strong> The church of Sardis needed to <em>wake up<\/em> or it would <em>suddenly<\/em> fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 <span>BC<\/span>) and of Antiochus III (189 <span>BC<\/span>) made <em>unexpected<\/em> attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not <em>meet the requirements of<\/em> . . . <em>God<\/em> (see 20:12; Eph 2:10; Jas 2:20). • <em>as a thief:<\/em> Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 Thes 5:2; 2 Pet 3:10).<\/p>","summary_ro":"3:2-3 The church of Sardis needed to wake up or it would suddenly fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 BC) and of Antiochus III (189 BC) made unexpected attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not meet the requirements of . . . God (see 20:12; Eph 2:10; Jas 2:20). • as a thief: Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 T...","summary_en":"3:2-3 The church of Sardis needed to wake up or it would suddenly fall. The city of Sardis had fallen when the forces of Cyrus (549\/546 BC) and of Antiochus III (189 BC) made unexpected attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not meet the requirements of . . . God (see 20:12; Eph 2:10; Jas 2:20). • as a thief: Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 T...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123167,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":168521,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":178419,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":224137,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":233671,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":279345,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":288923,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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}],"4":[{"id":114598,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:4","title_en":"Study Note: Apocalipsa 3:4","content_ro":"<p><strong>3:4<\/strong> <em>Soiled<\/em> <em>. . .<\/em><em> clothes<\/em> represent an impure life (Zech 3:4), while <em>white<\/em> clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • <em>Walk<\/em> expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).<\/p>","content_en":"<p><strong>3:4<\/strong> <em>Soiled<\/em> <em>. . .<\/em><em> clothes<\/em> represent an impure life (Zech 3:4), while <em>white<\/em> clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • <em>Walk<\/em> expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).<\/p>","summary_ro":"3:4 Soiled . . . clothes represent an impure life (Zech 3:4), while white clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • Walk expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).","summary_en":"3:4 Soiled . . . clothes represent an impure life (Zech 3:4), while white clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • Walk expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151380,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:4","title_en":"Study Note: Apocalipsa 3:4","content_ro":"<p><strong>3:4<\/strong> <em>Soiled<\/em> <em>. . .<\/em><em> clothes<\/em> represent an impure life (Zech 3:4), while <em>white<\/em> clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • <em>Walk<\/em> expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).<\/p>","content_en":"<p><strong>3:4<\/strong> <em>Soiled<\/em> <em>. . .<\/em><em> clothes<\/em> represent an impure life (Zech 3:4), while <em>white<\/em> clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • <em>Walk<\/em> expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).<\/p>","summary_ro":"3:4 Soiled . . . clothes represent an impure life (Zech 3:4), while white clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • Walk expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).","summary_en":"3:4 Soiled . . . clothes represent an impure life (Zech 3:4), while white clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • Walk expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169850,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:4","title_en":"Study Note: Apocalipsa 3:4","content_ro":"<p><strong>3:4<\/strong> <em>Soiled<\/em> <em>. . .<\/em><em> clothes<\/em> represent an impure life (Zech 3:4), while <em>white<\/em> clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • <em>Walk<\/em> expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).<\/p>","content_en":"<p><strong>3:4<\/strong> <em>Soiled<\/em> <em>. . .<\/em><em> clothes<\/em> represent an impure life (Zech 3:4), while <em>white<\/em> clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • <em>Walk<\/em> expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).<\/p>","summary_ro":"3:4 Soiled . . . clothes represent an impure life (Zech 3:4), while white clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • Walk expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).","summary_en":"3:4 Soiled . . . clothes represent an impure life (Zech 3:4), while white clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • Walk expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":206991,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:4","title_en":"Study Note: Apocalipsa 3:4","content_ro":"<p><strong>3:4<\/strong> <em>Soiled<\/em> <em>. . .<\/em><em> clothes<\/em> represent an impure life (Zech 3:4), while <em>white<\/em> clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • <em>Walk<\/em> expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).<\/p>","content_en":"<p><strong>3:4<\/strong> <em>Soiled<\/em> <em>. . .<\/em><em> clothes<\/em> represent an impure life (Zech 3:4), while <em>white<\/em> clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • <em>Walk<\/em> expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).<\/p>","summary_ro":"3:4 Soiled . . . clothes represent an impure life (Zech 3:4), while white clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • Walk expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).","summary_en":"3:4 Soiled . . . clothes represent an impure life (Zech 3:4), while white clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • Walk expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225102,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:4","title_en":"Study Note: Apocalipsa 3:4","content_ro":"<p><strong>3:4<\/strong> <em>Soiled<\/em> <em>. . .<\/em><em> clothes<\/em> represent an impure life (Zech 3:4), while <em>white<\/em> clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • <em>Walk<\/em> expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).<\/p>","content_en":"<p><strong>3:4<\/strong> <em>Soiled<\/em> <em>. . .<\/em><em> clothes<\/em> represent an impure life (Zech 3:4), while <em>white<\/em> clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • <em>Walk<\/em> expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).<\/p>","summary_ro":"3:4 Soiled . . . clothes represent an impure life (Zech 3:4), while white clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • Walk expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).","summary_en":"3:4 Soiled . . . clothes represent an impure life (Zech 3:4), while white clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • Walk expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262183,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:4","title_en":"Study Note: Apocalipsa 3:4","content_ro":"<p><strong>3:4<\/strong> <em>Soiled<\/em> <em>. . .<\/em><em> clothes<\/em> represent an impure life (Zech 3:4), while <em>white<\/em> clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • <em>Walk<\/em> expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).<\/p>","content_en":"<p><strong>3:4<\/strong> <em>Soiled<\/em> <em>. . .<\/em><em> clothes<\/em> represent an impure life (Zech 3:4), while <em>white<\/em> clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • <em>Walk<\/em> expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).<\/p>","summary_ro":"3:4 Soiled . . . clothes represent an impure life (Zech 3:4), while white clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • Walk expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).","summary_en":"3:4 Soiled . . . clothes represent an impure life (Zech 3:4), while white clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • Walk expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280354,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:4","title_en":"Study Note: Apocalipsa 3:4","content_ro":"<p><strong>3:4<\/strong> <em>Soiled<\/em> <em>. . .<\/em><em> clothes<\/em> represent an impure life (Zech 3:4), while <em>white<\/em> clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • <em>Walk<\/em> expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).<\/p>","content_en":"<p><strong>3:4<\/strong> <em>Soiled<\/em> <em>. . .<\/em><em> clothes<\/em> represent an impure life (Zech 3:4), while <em>white<\/em> clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • <em>Walk<\/em> expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).<\/p>","summary_ro":"3:4 Soiled . . . clothes represent an impure life (Zech 3:4), while white clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • Walk expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).","summary_en":"3:4 Soiled . . . clothes represent an impure life (Zech 3:4), while white clothes depict purity (see Rev 6:11; 7:13-14; 22:14). • Walk expresses how a person lives (see Gen 17:1; Pss 81:13; 82:5; Rom 8:4; Gal 5:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":5515,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Life","title_en":"Book of Life","content_ro":"<h3>BOOK OF LIFE<\/h3>\n<p>Term used to refer to a heavenly record. The phrase appears seven times in the NT: Philippians 4:3; Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27. The Christian understanding of the phrase, however, is rooted in the OT. Passages such as Exodus 32:32; Psalm 87:6; Daniel 7:10; 12:1; and Malachi 3:16 imply or affirm a record kept by God. God is seen as keeping account of his people’s faithfulness and disobedience—and possibly that of other nations as well (e.g., Ps 87:6). Psalm 69:28 uses the phrase “book of the living”; parallel poetic lines refer to physical living.<\/p>\n<p>In Daniel 7:10; 12:1; and Malachi 3:16 references are linked with descriptions of final judgment and events of the end times. Names and deeds from the divine records are evidence set before a judge. Luke 10:20 and Hebrews 12:23 reflect similar thought; no concrete mention of a “book” is made but a heavenly record is assumed. In Philippians 4:3 Paul uses “Book of Life” to encourage his fellow workers in a lively hope for the future.<\/p>\n<p>“Book of Life” in the book of Revelation refers to a heavenly record with the names of persecuted Christians who remain faithful. It is used first in the letter to Sardis (3:5) where the risen Lord, identified as “the Lamb” is keeper of the book (13:8; 21:7). If a person’s name is found in the book, admittance is granted to new Jerusalem (20:15; 21:27). If one’s name is not written there, the judgment is final destruction. Absolute confidence in God’s care for his own is affirmed by the words “written before the foundation of the world” (13:8; 17:8).<\/p>\n<p><em>See also<\/em> Book of Remembrance.<\/p>","content_en":"<h3>BOOK OF LIFE<\/h3>\n<p>Term used to refer to a heavenly record. The phrase appears seven times in the NT: Philippians 4:3; Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27. The Christian understanding of the phrase, however, is rooted in the OT. Passages such as Exodus 32:32; Psalm 87:6; Daniel 7:10; 12:1; and Malachi 3:16 imply or affirm a record kept by God. God is seen as keeping account of his people’s faithfulness and disobedience—and possibly that of other nations as well (e.g., Ps 87:6). Psalm 69:28 uses the phrase “book of the living”; parallel poetic lines refer to physical living.<\/p>\n<p>In Daniel 7:10; 12:1; and Malachi 3:16 references are linked with descriptions of final judgment and events of the end times. Names and deeds from the divine records are evidence set before a judge. Luke 10:20 and Hebrews 12:23 reflect similar thought; no concrete mention of a “book” is made but a heavenly record is assumed. In Philippians 4:3 Paul uses “Book of Life” to encourage his fellow workers in a lively hope for the future.<\/p>\n<p>“Book of Life” in the book of Revelation refers to a heavenly record with the names of persecuted Christians who remain faithful. It is used first in the letter to Sardis (3:5) where the risen Lord, identified as “the Lamb” is keeper of the book (13:8; 21:7). If a person’s name is found in the book, admittance is granted to new Jerusalem (20:15; 21:27). If one’s name is not written there, the judgment is final destruction. Absolute confidence in God’s care for his own is affirmed by the words “written before the foundation of the world” (13:8; 17:8).<\/p>\n<p><em>See also<\/em> Book of Remembrance.<\/p>","summary_ro":"BOOK OF LIFE Term used to refer to a heavenly record. The phrase appears seven times in the NT: Philippians 4:3; Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27. The Christian understanding of the phrase, however, is rooted in the OT. Passages such as Exodus 32:32; Psalm 87:6; Daniel 7:10; 12:1; and Malachi 3:16 imply or affirm a record kept by God. God is seen as keeping account of his people’s faithfulness and disobedience—and possibly that of other nations as well (e.g., Ps 87:6). Psalm 69:28...","summary_en":"BOOK OF LIFE Term used to refer to a heavenly record. The phrase appears seven times in the NT: Philippians 4:3; Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27. The Christian understanding of the phrase, however, is rooted in the OT. Passages such as Exodus 32:32; Psalm 87:6; Daniel 7:10; 12:1; and Malachi 3:16 imply or affirm a record kept by God. God is seen as keeping account of his people’s faithfulness and disobedience—and possibly that of other nations as well (e.g., Ps 87:6). Psalm 69:28...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":7159,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Color","title_en":"Color","content_ro":"<h3>COLOR<\/h3>\n<p>The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages.<\/p>\n<p>The word most frequently translated “colour” in the <span>kjv<\/span> literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the <span>rsv<\/span>. Other words translated as “color” in the <span>rsv<\/span> refer to facial appearance (Dn 5:6-10; 7:28), fabrics of variegated colors (Prv 7:16; Ez 17:3; 27:24), stones (1 Chr 29:2), and breastplates (Rv 9:17). Joseph’s “coat of many colours” (Gn 37:3, <span>kjv<\/span>) and Tamar’s “garment of divers colours” (2 Sm 13:18-19, <span>kjv<\/span>) were either long-sleeved robes or richly ornamented tunics that served as a mark of preferred status.<\/p>\n<p>In the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “colour” by the <span>kjv<\/span> translators. They also added the word “colour” to Revelation 17:4, evidently to clarify the meaning.<\/p>\n<p>Though many colors are mentioned in the Bible, colors are not particularly singled out for emphasis. Natural colors are seldom mentioned in descriptions. Colors that appear frequently and that are most carefully differentiated are manufactured colors, especially dyes.<\/p>\n<p class=\"h2\" id=\"ColorsMentionedintheBible\">Colors Mentioned in the Bible<\/p>\n<p>Because the Hebrews perceived color differently than we do in Western culture, it is sometimes difficult to translate precisely the various Hebrew words denoting colors. Thus there is often a wide variation in translations of such words in English Bibles. To provide a base for comparison, this article will follow the <span>rsv<\/span> except as noted.<\/p>\n<p>Colors mentioned most often in the OT and NT are the following:<\/p>\n<p>“Black” is the translation of five words in the OT and one in the NT, expressing varying degrees of darkness. The words describe the color of lambs (Gn 30:32-33, 35, 40), hair (Lv 13:31, 37; Sg 5:11; Mt 5:36), skin (Jb 30:30), horses (Zec 6:2, 6; Rv 6:5), the sky (1 Kgs 18:45; Is 50:3; Jer 4:28), the day (Jb 3:5; Mi 3:6), the darkened sun (Rv 6:12), and an invading army (Jl 2:2). Job’s “blackness” (Jb 30:28) has been understood as disease or sadness.<\/p>\n<p>“Blue” probably refers to a blue-purple dye obtained from Mediterranean mollusks. A popular color, it was considered less desirable in antiquity than “royal” purple. Both dyes were produced in Tyre, which at one time had a monopoly on the manufacture of blue and purple dye (2 Chr 2:7, 14; Ez 27:24). Ships of Tyre had awnings of blue and purple (Ez 27:7). Blue was used in the tabernacle fabrics (Ex 26:1; Nm 4:6-9), the priests’ garments (Ex 28:5-6), in Solomon’s temple (2 Chr 2:7, 14), and in the Persian court (Est 1:6; 8:15). Blue is not mentioned in the NT.<\/p>\n<p>“Crimson” is the English translation of three different Hebrew words. This red color of varying shades was derived from certain insects. The word describes certain fabrics in Solomon’s temple (2 Chr 2:7, 14; 3:14) and was used figuratively to describe sin (Is 1:18). The word translated “crimsoned” to describe garments from Bozrah (63:1) probably means “vivid colors” rather than a specific hue.<\/p>\n<p>“Gray,” a color found only in the OT, is used exclusively to describe old age—as in gray hair or gray-headed (Gn 42:38; 44:29-31; Dt 32:25; 1 Sm 12:2; 1 Kgs 2:6, 9; Jb 15:10; Ps 71:18; Prv 20:29; Is 46:4; Hos 7:9). A different word used to describe dappled gray horses (Zec 6:3) probably means “spotted” or “speckled.”<\/p>\n<p>“Green” translates seven words in the OT and two in the NT. Most of the words refer to vegetation and are descriptive of the fresh or moist condition of plants rather than their color. The following are described as “green”: plants (Gn 1:30), trees (1 Kgs 14:23), branches (Jb 15:32), pastures (Ps 23:2; Jl 2:22), herbs (Ps 37:2), olive trees (Ps 52:8; Jer 11:16), thorns (Ps 58:9), leaves (Jer 17:8), grass (Mk 6:39; Rv 8:7), and wood (Lk 23:31). In addition to various plants, a dove’s wing (Ps 68:13), a couch (Sg 1:16), and a righteous person (Ps 92:14) are also described as “green.” Idolatrous worship practices took place under “every green tree” (Dt 12:2; 2 Kgs 16:4; Is 57:5; Jer 2:20; Ez 6:13), although the word actually describes the luxurious growth of the leaves rather than their color.<\/p>\n<p>Another word, “greenish,” is derived from one of the OT words for “green” and refers to disease (Lv 13:49) and fungus that forms on the walls of houses (14:37).<\/p>\n<p>“Purple” was the most highly valued dye in the ancient world. Encompassing shades varying from actual purple to red, it was obtained from mollusks of the Gastropoda class. The first people to use the dye were perhaps the ancient Phoenicians, whose name may come from a Greek word meaning “bloodred.” At any rate, the Phoenicians monopolized the purple industry for many years. Some fabrics were described as being purple: those used in the tabernacle (Ex 25:4; 26:1), in the garments of the priests (28:5-8, 15, 33), in Solomon’s temple (2 Chr 2:7), in the upholstery of Solomon’s chariot (Sg 3:10), and in decorations of the Persian court (Est 1:6). Purple was customarily worn by wealthy people and royalty (Jgs 8:26; Prv 31:22; Dn 5:7). Mordecai was rewarded with a garment of purple (Est 8:15). Daniel was given a similar garment (Dn 5:29). It was worn by Assyrian soldiers (Ez 23:6). Jeremiah described idols that were robed in blue and purple garments (Jer 10:9). Ships of Tyre had awnings of blue and purple (Ez 27:7), and purple dye was an item of trade between Tyre and the people of Aram (v 16). It is used once to describe the color of hair (Sg 7:5).<\/p>\n<p>References to purple in the NT are fewer than in the OT but affirm the continued economic importance of the dye. Purple clothing denoted wealth (Lk 16:19). Jesus was robed in purple by Roman soldiers (Mk 15:17, 20; Jn 19:2, 5; cf. Mt 27:28, “scarlet”). The purple and scarlet garment of the harlot Babylon symbolized royal rank (Rv 17:4). Lydia of Thyatira was a seller of purple fabrics (Acts 16:14).<\/p>\n<p>“Red” frequently refers to the natural color of certain objects mentioned in the Bible: skin (Gn 25:25), pottage (v 30), the eye (49:12, though the word used here may mean “sparkling” or “dark”), a sacrificial heifer (Nm 19:2), water (2 Kgs 3:22), the face of a weeping person (Jb 16:16), wine (Prv 23:31), the eyes of one drinking wine (v 29), clothing (Is 63:2), a shield (Na 2:3), and horses (Zec 1:8; 6:2). It is used figuratively to describe sin (Is 1:18). A leprous disease (Lv 13:49), a spot on the skin (vv 19, 24, 42-43), and fungus on the wall of a house (14:37) were discolored with a reddish hue. The Red Sea is mentioned frequently in the OT (Ex 10:19; 15:4), but the Hebrew words thus translated actually mean “Sea of Reeds.” However, in the NT the Greek word is actually the word “red” (Acts 7:36; Heb 11:29). In the NT, red is used to describe the color of the sky (Mt 16:2-3), a horse (Rv 6:4), and a dragon (12:3).<\/p>\n<p>“Scarlet,” a brilliant red hue derived from certain insects, was used for fabrics and yarns and was highly valued in the ancient world (Rv 18:12). It is difficult to distinguish between “scarlet” and “crimson” in the Bible. A scarlet thread was bound to the hand of Zerah at birth (Gn 38:28, 30). The word describes certain fabrics in the tabernacle (Ex 25:4; 26:1, 31, 36; 27:16), the priests’ garments (28:5-8, 15, 33), rope (Jos 2:18, 21), clothing (2 Sm 1:24; Prv 31:21; Jer 4:30), lips (Sg 4:3), and soldiers’ uniforms (Na 2:3). Some kind of scarlet material was used during the ratification of the covenant at Sinai (Heb 9:19), for the cleansing of a leper (Lv 14:4-6) and of a house (vv 49-52), for covering the articles on the table of the bread of the Presence (Nm 4:8), and for the ritual of the red heifer (19:6). Matthew described Jesus’ robe at his trial as scarlet (Mt 27:28). The woman of Revelation 17:3-4 was dressed in purple and scarlet and seated upon a scarlet beast. The luxury associated with Rome is suggested by the description of clothing of purple and scarlet (Rv 18:16). Scarlet, like crimson and red, is also used figuratively of sins (Is 1:18).<\/p>\n<p> “White” translates a number of words found in the Bible. It is generally the color of natural objects such as goats (Gn 30:35), hair (Lv 13:10; Mt 5:36; Rv 1:14), diseased skin (Ex 4:6; Lv 13:4, 17), manna (Ex 16:31), snow (2 Kgs 5:27), milk and teeth (Gn 49:12), horses (Zec 1:8; 6:3; Rv 6:2; 19:11), a donkey (Jgs 5:10, <span>kjv<\/span>; <span>rsv<\/span> “tawny”), wool (Ez 27:18), special stones (Rv 2:17), light (Mt 17:2), clouds (Rv 14:14), and fields ready for harvest (Jn 4:35). It is used to describe the color of curtains (Est 1:6), clothing (Est 8:15; Eccl 9:8; Dn 7:9; Mk 16:5; Rv 3:5, 18; 4:4), the garments of angels (Jn 20:12; Acts 1:10), and a throne (Rv 20:11). It is used figuratively to describe cleansing from sin (Ps 51:7; Is 1:18; Dn 12:10) and the appearance of princes (Lam 4:7).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing; Dye, Dyeing, Dyer.<\/p>","content_en":"<h3>COLOR<\/h3>\n<p>The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages.<\/p>\n<p>The word most frequently translated “colour” in the <span>kjv<\/span> literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the <span>rsv<\/span>. Other words translated as “color” in the <span>rsv<\/span> refer to facial appearance (Dn 5:6-10; 7:28), fabrics of variegated colors (Prv 7:16; Ez 17:3; 27:24), stones (1 Chr 29:2), and breastplates (Rv 9:17). Joseph’s “coat of many colours” (Gn 37:3, <span>kjv<\/span>) and Tamar’s “garment of divers colours” (2 Sm 13:18-19, <span>kjv<\/span>) were either long-sleeved robes or richly ornamented tunics that served as a mark of preferred status.<\/p>\n<p>In the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “colour” by the <span>kjv<\/span> translators. They also added the word “colour” to Revelation 17:4, evidently to clarify the meaning.<\/p>\n<p>Though many colors are mentioned in the Bible, colors are not particularly singled out for emphasis. Natural colors are seldom mentioned in descriptions. Colors that appear frequently and that are most carefully differentiated are manufactured colors, especially dyes.<\/p>\n<p class=\"h2\" id=\"ColorsMentionedintheBible\">Colors Mentioned in the Bible<\/p>\n<p>Because the Hebrews perceived color differently than we do in Western culture, it is sometimes difficult to translate precisely the various Hebrew words denoting colors. Thus there is often a wide variation in translations of such words in English Bibles. To provide a base for comparison, this article will follow the <span>rsv<\/span> except as noted.<\/p>\n<p>Colors mentioned most often in the OT and NT are the following:<\/p>\n<p>“Black” is the translation of five words in the OT and one in the NT, expressing varying degrees of darkness. The words describe the color of lambs (Gn 30:32-33, 35, 40), hair (Lv 13:31, 37; Sg 5:11; Mt 5:36), skin (Jb 30:30), horses (Zec 6:2, 6; Rv 6:5), the sky (1 Kgs 18:45; Is 50:3; Jer 4:28), the day (Jb 3:5; Mi 3:6), the darkened sun (Rv 6:12), and an invading army (Jl 2:2). Job’s “blackness” (Jb 30:28) has been understood as disease or sadness.<\/p>\n<p>“Blue” probably refers to a blue-purple dye obtained from Mediterranean mollusks. A popular color, it was considered less desirable in antiquity than “royal” purple. Both dyes were produced in Tyre, which at one time had a monopoly on the manufacture of blue and purple dye (2 Chr 2:7, 14; Ez 27:24). Ships of Tyre had awnings of blue and purple (Ez 27:7). Blue was used in the tabernacle fabrics (Ex 26:1; Nm 4:6-9), the priests’ garments (Ex 28:5-6), in Solomon’s temple (2 Chr 2:7, 14), and in the Persian court (Est 1:6; 8:15). Blue is not mentioned in the NT.<\/p>\n<p>“Crimson” is the English translation of three different Hebrew words. This red color of varying shades was derived from certain insects. The word describes certain fabrics in Solomon’s temple (2 Chr 2:7, 14; 3:14) and was used figuratively to describe sin (Is 1:18). The word translated “crimsoned” to describe garments from Bozrah (63:1) probably means “vivid colors” rather than a specific hue.<\/p>\n<p>“Gray,” a color found only in the OT, is used exclusively to describe old age—as in gray hair or gray-headed (Gn 42:38; 44:29-31; Dt 32:25; 1 Sm 12:2; 1 Kgs 2:6, 9; Jb 15:10; Ps 71:18; Prv 20:29; Is 46:4; Hos 7:9). A different word used to describe dappled gray horses (Zec 6:3) probably means “spotted” or “speckled.”<\/p>\n<p>“Green” translates seven words in the OT and two in the NT. Most of the words refer to vegetation and are descriptive of the fresh or moist condition of plants rather than their color. The following are described as “green”: plants (Gn 1:30), trees (1 Kgs 14:23), branches (Jb 15:32), pastures (Ps 23:2; Jl 2:22), herbs (Ps 37:2), olive trees (Ps 52:8; Jer 11:16), thorns (Ps 58:9), leaves (Jer 17:8), grass (Mk 6:39; Rv 8:7), and wood (Lk 23:31). In addition to various plants, a dove’s wing (Ps 68:13), a couch (Sg 1:16), and a righteous person (Ps 92:14) are also described as “green.” Idolatrous worship practices took place under “every green tree” (Dt 12:2; 2 Kgs 16:4; Is 57:5; Jer 2:20; Ez 6:13), although the word actually describes the luxurious growth of the leaves rather than their color.<\/p>\n<p>Another word, “greenish,” is derived from one of the OT words for “green” and refers to disease (Lv 13:49) and fungus that forms on the walls of houses (14:37).<\/p>\n<p>“Purple” was the most highly valued dye in the ancient world. Encompassing shades varying from actual purple to red, it was obtained from mollusks of the Gastropoda class. The first people to use the dye were perhaps the ancient Phoenicians, whose name may come from a Greek word meaning “bloodred.” At any rate, the Phoenicians monopolized the purple industry for many years. Some fabrics were described as being purple: those used in the tabernacle (Ex 25:4; 26:1), in the garments of the priests (28:5-8, 15, 33), in Solomon’s temple (2 Chr 2:7), in the upholstery of Solomon’s chariot (Sg 3:10), and in decorations of the Persian court (Est 1:6). Purple was customarily worn by wealthy people and royalty (Jgs 8:26; Prv 31:22; Dn 5:7). Mordecai was rewarded with a garment of purple (Est 8:15). Daniel was given a similar garment (Dn 5:29). It was worn by Assyrian soldiers (Ez 23:6). Jeremiah described idols that were robed in blue and purple garments (Jer 10:9). Ships of Tyre had awnings of blue and purple (Ez 27:7), and purple dye was an item of trade between Tyre and the people of Aram (v 16). It is used once to describe the color of hair (Sg 7:5).<\/p>\n<p>References to purple in the NT are fewer than in the OT but affirm the continued economic importance of the dye. Purple clothing denoted wealth (Lk 16:19). Jesus was robed in purple by Roman soldiers (Mk 15:17, 20; Jn 19:2, 5; cf. Mt 27:28, “scarlet”). The purple and scarlet garment of the harlot Babylon symbolized royal rank (Rv 17:4). Lydia of Thyatira was a seller of purple fabrics (Acts 16:14).<\/p>\n<p>“Red” frequently refers to the natural color of certain objects mentioned in the Bible: skin (Gn 25:25), pottage (v 30), the eye (49:12, though the word used here may mean “sparkling” or “dark”), a sacrificial heifer (Nm 19:2), water (2 Kgs 3:22), the face of a weeping person (Jb 16:16), wine (Prv 23:31), the eyes of one drinking wine (v 29), clothing (Is 63:2), a shield (Na 2:3), and horses (Zec 1:8; 6:2). It is used figuratively to describe sin (Is 1:18). A leprous disease (Lv 13:49), a spot on the skin (vv 19, 24, 42-43), and fungus on the wall of a house (14:37) were discolored with a reddish hue. The Red Sea is mentioned frequently in the OT (Ex 10:19; 15:4), but the Hebrew words thus translated actually mean “Sea of Reeds.” However, in the NT the Greek word is actually the word “red” (Acts 7:36; Heb 11:29). In the NT, red is used to describe the color of the sky (Mt 16:2-3), a horse (Rv 6:4), and a dragon (12:3).<\/p>\n<p>“Scarlet,” a brilliant red hue derived from certain insects, was used for fabrics and yarns and was highly valued in the ancient world (Rv 18:12). It is difficult to distinguish between “scarlet” and “crimson” in the Bible. A scarlet thread was bound to the hand of Zerah at birth (Gn 38:28, 30). The word describes certain fabrics in the tabernacle (Ex 25:4; 26:1, 31, 36; 27:16), the priests’ garments (28:5-8, 15, 33), rope (Jos 2:18, 21), clothing (2 Sm 1:24; Prv 31:21; Jer 4:30), lips (Sg 4:3), and soldiers’ uniforms (Na 2:3). Some kind of scarlet material was used during the ratification of the covenant at Sinai (Heb 9:19), for the cleansing of a leper (Lv 14:4-6) and of a house (vv 49-52), for covering the articles on the table of the bread of the Presence (Nm 4:8), and for the ritual of the red heifer (19:6). Matthew described Jesus’ robe at his trial as scarlet (Mt 27:28). The woman of Revelation 17:3-4 was dressed in purple and scarlet and seated upon a scarlet beast. The luxury associated with Rome is suggested by the description of clothing of purple and scarlet (Rv 18:16). Scarlet, like crimson and red, is also used figuratively of sins (Is 1:18).<\/p>\n<p> “White” translates a number of words found in the Bible. It is generally the color of natural objects such as goats (Gn 30:35), hair (Lv 13:10; Mt 5:36; Rv 1:14), diseased skin (Ex 4:6; Lv 13:4, 17), manna (Ex 16:31), snow (2 Kgs 5:27), milk and teeth (Gn 49:12), horses (Zec 1:8; 6:3; Rv 6:2; 19:11), a donkey (Jgs 5:10, <span>kjv<\/span>; <span>rsv<\/span> “tawny”), wool (Ez 27:18), special stones (Rv 2:17), light (Mt 17:2), clouds (Rv 14:14), and fields ready for harvest (Jn 4:35). It is used to describe the color of curtains (Est 1:6), clothing (Est 8:15; Eccl 9:8; Dn 7:9; Mk 16:5; Rv 3:5, 18; 4:4), the garments of angels (Jn 20:12; Acts 1:10), and a throne (Rv 20:11). It is used figuratively to describe cleansing from sin (Ps 51:7; Is 1:18; Dn 12:10) and the appearance of princes (Lam 4:7).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing; Dye, Dyeing, Dyer.<\/p>","summary_ro":"COLOR The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages. The word most frequently translated “colour” in the kjv literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the rsv. Other words translated as “color” in the rsv refer t...","summary_en":"COLOR The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages. The word most frequently translated “colour” in the kjv literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the rsv. Other words translated as “color” in the rsv refer t...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":7415,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Confession","title_en":"Confession","content_ro":"<h3>CONFESSION<\/h3>\n<p>Admission, especially of guilt or sin; also, a statement of religious belief. “To confess” can mean to agree, to promise, or to admit something.<\/p>\n<p>Two types of confession occur in the Bible. First, individuals confess that they have sinned and are therefore guilty before God, often confessing a particular sin (Lv 5:5; 1 Jn 1:9). In such confession one agrees or acknowledges that he or she has broken God’s law (Ps 119:126), that its penalty is justly deserved (Rom 6:23), and that in some specific way God’s standard of holiness has not been met (Lv 19:2; Mt 5:48).<\/p>\n<p>In OT times the high priest would confess the sins of the whole nation (Lv 16:21); the nation of Israel was expected to confess when it had rebelled against the law of God (Lv 26:40; 2 Chr 7:14). Pious Jews were quick to confess; Daniel, Ezra, and Nehemiah confessed their nation’s sins, agreeing with God that his punishment of the people (including themselves) was just, yet praying for God’s mercy and deliverance (Dn 9:20; Ezr 10:1; Neh 1:6).<\/p>\n<p>Second, individuals confess that God is God and that he rules the world (1 Chr 29:10-13), that he is faithful in showing his love and kindness (Ps 118:2-4), and that he has helped his people (Ps 105:1-6). Such confession or agreement, expressed publicly in worship or song (Ps 100:4), is spoken of in the OT as “blessing the Lord.”<\/p>\n<p>The two types of confession are often combined in the Bible, producing many psalms of thanksgiving. In general those psalms contain some or all of the following ideas: (1) I have sinned; (2) I became ill and nearly died; (3) I prayed to God, who delivered me; and (4) now I offer this song of confession, which I promised him (Pss 22; 30; 32; 34; 40; 51; 116). The same Hebrew word means both “praise” and “confession of sin”; the two meanings were part of a single concept. The psalmist began by admitting sin and God’s justice, and he ended by confessing God’s forgiveness and delivering power.<\/p>\n<p>Both those meanings also occur in the NT. Christians confess (that is, they declare as a matter of conviction and allegiance) that Jesus is the Christ and that they belong to him. “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven” (Mt 10:32, <span>kjv<\/span>). Not to confess Christ is the same as denying him (Mt 10:33; Lk 12:8; cf. 2 Tm 2:11-13; Rv 3:5). The Christian life therefore begins with a confession of faith, a public declaration before witnesses (Rom 10:9-10; 1 Tm 6:12). An additional dimension of the Christian’s confession is provided in 1 John 4:2: one must confess that “Jesus Christ has come in the flesh,” that is, acknowledge Jesus’ divinity and preexistence as the Son of God (that he “has come”; see also 1 Jn 4:15) as well as Jesus’ humanity and incarnation (that he has come “in the flesh”). The Greek word “confession” literally means “saying the same thing.” The Christian’s “good confession” is modeled after the pattern of Christ’s confession (1 Tm 6:12-13).<\/p>\n<p>In only a few passages does the NT discuss confession of sin. Those being baptized by John the Baptist publicly admitted their sins and repented (Mk 1:4-5). All Christians, in fact, must agree with God that they are sinners (1 Jn 1:8-10). James presented a fuller picture: when a Christian is ill, the elders are to visit and give the person opportunity to confess any sins. As in the Psalms, forgiveness and healing (the moral and the physical) are tied to confession. Recalling that principle, James urged Christians to confess their sins to one another.<\/p>\n<p><em>See also<\/em> Conversion; Forgiveness; Repentance.<\/p>","content_en":"<h3>CONFESSION<\/h3>\n<p>Admission, especially of guilt or sin; also, a statement of religious belief. “To confess” can mean to agree, to promise, or to admit something.<\/p>\n<p>Two types of confession occur in the Bible. First, individuals confess that they have sinned and are therefore guilty before God, often confessing a particular sin (Lv 5:5; 1 Jn 1:9). In such confession one agrees or acknowledges that he or she has broken God’s law (Ps 119:126), that its penalty is justly deserved (Rom 6:23), and that in some specific way God’s standard of holiness has not been met (Lv 19:2; Mt 5:48).<\/p>\n<p>In OT times the high priest would confess the sins of the whole nation (Lv 16:21); the nation of Israel was expected to confess when it had rebelled against the law of God (Lv 26:40; 2 Chr 7:14). Pious Jews were quick to confess; Daniel, Ezra, and Nehemiah confessed their nation’s sins, agreeing with God that his punishment of the people (including themselves) was just, yet praying for God’s mercy and deliverance (Dn 9:20; Ezr 10:1; Neh 1:6).<\/p>\n<p>Second, individuals confess that God is God and that he rules the world (1 Chr 29:10-13), that he is faithful in showing his love and kindness (Ps 118:2-4), and that he has helped his people (Ps 105:1-6). Such confession or agreement, expressed publicly in worship or song (Ps 100:4), is spoken of in the OT as “blessing the Lord.”<\/p>\n<p>The two types of confession are often combined in the Bible, producing many psalms of thanksgiving. In general those psalms contain some or all of the following ideas: (1) I have sinned; (2) I became ill and nearly died; (3) I prayed to God, who delivered me; and (4) now I offer this song of confession, which I promised him (Pss 22; 30; 32; 34; 40; 51; 116). The same Hebrew word means both “praise” and “confession of sin”; the two meanings were part of a single concept. The psalmist began by admitting sin and God’s justice, and he ended by confessing God’s forgiveness and delivering power.<\/p>\n<p>Both those meanings also occur in the NT. Christians confess (that is, they declare as a matter of conviction and allegiance) that Jesus is the Christ and that they belong to him. “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven” (Mt 10:32, <span>kjv<\/span>). Not to confess Christ is the same as denying him (Mt 10:33; Lk 12:8; cf. 2 Tm 2:11-13; Rv 3:5). The Christian life therefore begins with a confession of faith, a public declaration before witnesses (Rom 10:9-10; 1 Tm 6:12). An additional dimension of the Christian’s confession is provided in 1 John 4:2: one must confess that “Jesus Christ has come in the flesh,” that is, acknowledge Jesus’ divinity and preexistence as the Son of God (that he “has come”; see also 1 Jn 4:15) as well as Jesus’ humanity and incarnation (that he has come “in the flesh”). The Greek word “confession” literally means “saying the same thing.” The Christian’s “good confession” is modeled after the pattern of Christ’s confession (1 Tm 6:12-13).<\/p>\n<p>In only a few passages does the NT discuss confession of sin. Those being baptized by John the Baptist publicly admitted their sins and repented (Mk 1:4-5). All Christians, in fact, must agree with God that they are sinners (1 Jn 1:8-10). James presented a fuller picture: when a Christian is ill, the elders are to visit and give the person opportunity to confess any sins. As in the Psalms, forgiveness and healing (the moral and the physical) are tied to confession. Recalling that principle, James urged Christians to confess their sins to one another.<\/p>\n<p><em>See also<\/em> Conversion; Forgiveness; Repentance.<\/p>","summary_ro":"CONFESSION Admission, especially of guilt or sin; also, a statement of religious belief. “To confess” can mean to agree, to promise, or to admit something. Two types of confession occur in the Bible. First, individuals confess that they have sinned and are therefore guilty before God, often confessing a particular sin (Lv 5:5; 1 Jn 1:9). In such confession one agrees or acknowledges that he or she has broken God’s law (Ps 119:126), that its penalty is justly deserved (Rom 6:23), and that in s...","summary_en":"CONFESSION Admission, especially of guilt or sin; also, a statement of religious belief. “To confess” can mean to agree, to promise, or to admit something. Two types of confession occur in the Bible. First, individuals confess that they have sinned and are therefore guilty before God, often confessing a particular sin (Lv 5:5; 1 Jn 1:9). In such confession one agrees or acknowledges that he or she has broken God’s law (Ps 119:126), that its penalty is justly deserved (Rom 6:23), and that in s...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114599,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:5","title_en":"Study Note: Apocalipsa 3:5","content_ro":"<p><strong>3:5<\/strong> Having one’s name recorded in <em>the Book of Life<\/em> (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to <em>erase<\/em> a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).<\/p>","content_en":"<p><strong>3:5<\/strong> Having one’s name recorded in <em>the Book of Life<\/em> (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to <em>erase<\/em> a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).<\/p>","summary_ro":"3:5 Having one’s name recorded in the Book of Life (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to erase a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).","summary_en":"3:5 Having one’s name recorded in the Book of Life (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to erase a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151382,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:5","title_en":"Study Note: Apocalipsa 3:5","content_ro":"<p><strong>3:5<\/strong> Having one’s name recorded in <em>the Book of Life<\/em> (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to <em>erase<\/em> a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).<\/p>","content_en":"<p><strong>3:5<\/strong> Having one’s name recorded in <em>the Book of Life<\/em> (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to <em>erase<\/em> a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).<\/p>","summary_ro":"3:5 Having one’s name recorded in the Book of Life (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to erase a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).","summary_en":"3:5 Having one’s name recorded in the Book of Life (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to erase a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169851,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:5","title_en":"Study Note: Apocalipsa 3:5","content_ro":"<p><strong>3:5<\/strong> Having one’s name recorded in <em>the Book of Life<\/em> (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to <em>erase<\/em> a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).<\/p>","content_en":"<p><strong>3:5<\/strong> Having one’s name recorded in <em>the Book of Life<\/em> (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to <em>erase<\/em> a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).<\/p>","summary_ro":"3:5 Having one’s name recorded in the Book of Life (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to erase a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).","summary_en":"3:5 Having one’s name recorded in the Book of Life (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to erase a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":206993,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:5","title_en":"Study Note: Apocalipsa 3:5","content_ro":"<p><strong>3:5<\/strong> Having one’s name recorded in <em>the Book of Life<\/em> (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to <em>erase<\/em> a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).<\/p>","content_en":"<p><strong>3:5<\/strong> Having one’s name recorded in <em>the Book of Life<\/em> (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to <em>erase<\/em> a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).<\/p>","summary_ro":"3:5 Having one’s name recorded in the Book of Life (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to erase a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).","summary_en":"3:5 Having one’s name recorded in the Book of Life (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to erase a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225103,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:5","title_en":"Study Note: Apocalipsa 3:5","content_ro":"<p><strong>3:5<\/strong> Having one’s name recorded in <em>the Book of Life<\/em> (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to <em>erase<\/em> a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).<\/p>","content_en":"<p><strong>3:5<\/strong> Having one’s name recorded in <em>the Book of Life<\/em> (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to <em>erase<\/em> a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).<\/p>","summary_ro":"3:5 Having one’s name recorded in the Book of Life (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to erase a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).","summary_en":"3:5 Having one’s name recorded in the Book of Life (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to erase a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262185,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:5","title_en":"Study Note: Apocalipsa 3:5","content_ro":"<p><strong>3:5<\/strong> Having one’s name recorded in <em>the Book of Life<\/em> (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to <em>erase<\/em> a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).<\/p>","content_en":"<p><strong>3:5<\/strong> Having one’s name recorded in <em>the Book of Life<\/em> (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to <em>erase<\/em> a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).<\/p>","summary_ro":"3:5 Having one’s name recorded in the Book of Life (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to erase a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).","summary_en":"3:5 Having one’s name recorded in the Book of Life (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to erase a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280355,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:5","title_en":"Study Note: Apocalipsa 3:5","content_ro":"<p><strong>3:5<\/strong> Having one’s name recorded in <em>the Book of Life<\/em> (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to <em>erase<\/em> a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).<\/p>","content_en":"<p><strong>3:5<\/strong> Having one’s name recorded in <em>the Book of Life<\/em> (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to <em>erase<\/em> a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).<\/p>","summary_ro":"3:5 Having one’s name recorded in the Book of Life (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to erase a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).","summary_en":"3:5 Having one’s name recorded in the Book of Life (see 20:12-15; Dan 7:10) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8; 20:12; Phil 4:3; see also Luke 10:20). For God to erase a name implies condemnation and eternal death (see Exod 32:32-33; Ps 69:28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123139,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":168465,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":178391,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":224081,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":233643,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":279289,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":288895,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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}],"6":[{"id":32948,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Revelation","title_en":"Book of Revelation","content_ro":"<h3>REVELATION, Book of<\/h3>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\n<p>From the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in <span>AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (<span>AD<\/span> 81–96).<\/p>\n<p>The origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\n<p>Likewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\n<p>The language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\n<p>While the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\n<p>The letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\n<p>Revelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\n<p>Variations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\n<p>As the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\n<p>According to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\n<p>This method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\n<p>The first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\n<p>The first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\n<p>After a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\n<p>These seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\n<p>In view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\n<p>Chapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\n<p>A new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\n<p>Chapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\n<p>The opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\n<p>The seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\n<p>The change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\n<p>Some scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\n<p>After the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\n<p>After a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\n<p>Opinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\n<p>As in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\n<p>The last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\n<p>The major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\n<p>The seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\n<p>In this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\n<p>Since the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\n<p>The woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\n<p>Turning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\n<p>The dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\n<p>The two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\n<p>Chapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\n<p>The series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\n<p>These occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\n<p>To a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\n<p>Chapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\n<p>In stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\n<p>Finally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\n<p>This vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\n<p>Although Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\n<p>The Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\n<p>The binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\n<p>In Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\n<p>The language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\n<p>John here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\n<p>Allusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\n<p>The connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\n<p>With consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\n<p><em>See also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\n<p>From the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in <span>AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (<span>AD<\/span> 81–96).<\/p>\n<p>The origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\n<p>Likewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\n<p>The language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\n<p>While the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\n<p>The letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\n<p>Revelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\n<p>Variations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\n<p>As the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\n<p>According to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\n<p>This method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\n<p>The first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\n<p>The first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\n<p>After a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\n<p>These seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\n<p>In view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\n<p>Chapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\n<p>A new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\n<p>Chapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\n<p>The opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\n<p>The seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\n<p>The change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\n<p>Some scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\n<p>After the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\n<p>After a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\n<p>Opinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\n<p>As in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\n<p>The last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\n<p>The major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\n<p>The seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\n<p>In this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\n<p>Since the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\n<p>The woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\n<p>Turning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\n<p>The dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\n<p>The two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\n<p>Chapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\n<p>The series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\n<p>These occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\n<p>To a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\n<p>Chapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\n<p>In stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\n<p>Finally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\n<p>This vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\n<p>Although Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\n<p>The Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\n<p>The binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\n<p>In Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\n<p>The language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\n<p>John here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\n<p>Allusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\n<p>The connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\n<p>With consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\n<p><em>See also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","summary_ro":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","summary_en":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":8777,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"David","title_en":"David","content_ro":"<h3>DAVID<\/h3>\n<p>Israel’s most important king. David’s kingdom represented the epitome of Israel’s power and influence during the nation’s OT history.<\/p>\n<p>The two books in the OT devoted to David’s reign are 2 Samuel and 1 Chronicles. His earlier years are recorded in 1 Samuel, beginning at chapter 16. Almost half of the biblical psalms are ascribed to David. His importance extends into the NT, where he is identified as an ancestor of Jesus Christ and forerunner of the messianic king.<\/p>\n<p>Preview<\/p>\n<p>• Early Years<\/p>\n<p>• Preparation for Kingship<\/p>\n<p>• David as King<\/p>\n<p>David’s Lasting Influence<\/p>\n<p class=\"h2\" id=\"EarlyYears\">Early Years<\/p>\n<h5>Family<\/h5>\n<p>David was the youngest son in Jesse’s family, part of Judah’s tribe. The family lived in Bethlehem, about six miles (10 kilometers) south of Jerusalem. His great-grandmother was Ruth, from the land of Moab (Ru 4:18-22). Genealogies in both the OT and the NT trace David’s lineage back to Judah, son of the patriarch Jacob (1 Chr 2:3-15; Mt 1:3-6; Lk 3:31-33).<\/p>\n<h5>Training and Talents<\/h5>\n<p>Little is known about David’s early life. As a boy, he took care of his father’s sheep, risking his life to kill attacking bears and lions. Later, David publicly acknowledged God’s help and strength in protecting the flocks under his care (1 Sm 17:34-37).<\/p>\n<p>David was an accomplished musician. He had developed his ability as a harpist so well that, when a musician was needed at the royal court of King Saul, someone immediately recommended David.<\/p>\n<p>In Jesse’s family, David was regarded as unimportant. When the nationally known prophet Samuel visited Jesse’s home, all the older sons were on hand to meet him; David was tending the sheep. Samuel had been instructed by God to anoint a king from Jesse’s family, not knowing beforehand which son to anoint. Sensing divine restraint as seven brothers passed before him, he made further inquiry. When he learned that Jesse had one other son, David was immediately summoned. David was anointed by Samuel and endowed with the Spirit of the Lord (1 Sm 16:1-13). Whatever Jesse and his family understood by that anointing, it seems to have made no immediate change in David’s pattern of living. He continued to tend the sheep.<\/p>\n<p class=\"h2\" id=\"PreparationforKingship\">Preparation for Kingship<\/p>\n<p>During his youth, David was willing to serve others, even though he had been anointed king. It was his willingness to take supplies to three of his older brothers in the army that gave him his opportunity for national fame.<\/p>\n<p>As a young man, David was also sensitive toward God. While greeting his brothers on the battlefield, he was disturbed by the Philistine Goliath’s defiance of God’s armies. Although rebuked by his brothers, David accepted the challenge to take on Goliath. He had a reasonable confidence that God, who had helped him encounter a lion and a bear, would aid him against a champion warrior. So, with faith in God and using his ability to sling stones, David killed Goliath (1 Sm 17:12-58).<\/p>\n<h5>National Fame<\/h5>\n<p>Killing Goliath made David a hero to the nation of Israel. It also brought him into close relationship with the royal family of Saul. But success and national acclaim brought on the jealousy of Saul and ultimately resulted in David’s expulsion from the land of Israel.<\/p>\n<h5>In the Royal Court<\/h5>\n<p>Saul promised his oldest daughter, Merab, to David in marriage, but then Saul went back on the promise and offered David another daughter, Michal. The dowry of trophies from dead Philistines demanded by Saul was designed to bring about David’s death at Philistine hands. But again David was victorious. Women sang praises of his exploits, intensifying Saul’s jealousy and further endangering David’s life (1 Sm 18:6-30).<\/p>\n<p>In the meantime, David and Saul’s son Jonathan developed a deep friendship. When they made a covenant, Jonathan gave David his choicest military equipment (sword, bow, and belt). Although Saul tried to turn Jonathan against David, the friendship deepened. Because Saul was trying to kill him, David had to flee from the court and live as a fugitive.<\/p>\n<p>After Jonathan had warned David of Saul’s continuing designs on his life, David went to Ramah to see the prophet Samuel. Together they went to Naioth, near Ramah. After sending several groups of men after David, Saul finally went with them himself. All his attempts to seize David were thwarted by the Spirit of God, who caused Saul and his men to prophesy all night in religious fervor (1 Sm 19).<\/p>\n<p>Conferring again with Jonathan, David realized that Saul’s jealousy had developed into hatred. Jonathan, aware that David would be the future king of Israel, requested assurance that his descendants would receive protection under David’s rule (1 Sm 20).<\/p>\n<h5>Life as a Fugitive<\/h5>\n<p>Fleeing from Saul, David stopped at Nob. By deceiving Ahimelech, who was officiating as priest there, David obtained food supplies and Goliath’s sword (kept as a trophy). An Edomite named Doeg, chief of Saul’s herdsmen, saw what happened at Nob. David continued his flight, taking refuge temporarily in Gath with King Achish (1 Sm 21), then finding shelter in the cave of Adullam, located 10 miles (16.1 kilometers) southwest of Bethlehem. There his relatives and about 400 fighting men joined him. He went to Mizpeh in Moab, appealing to the Moabite king for protection, especially for his parents. When the prophet Gad warned him not to stay there, David moved back to Judah to the Hereth woods (1 Sm 22:1-5).<\/p>\n<p>David’s freedom of movement enraged Saul, who charged his own people with conspiracy. When Doeg reported what he had witnessed at Nob, Saul executed Ahimelech and 84 other priests, then massacred all of Nob’s inhabitants. One priest named Abiathar escaped to report Saul’s atrocities to David, who assured him of protection (1 Sm 22:6-23).<\/p>\n<p>The Philistines were always ready to take advantage of any weakness in Israel. David’s reprisal after a Philistine raid on Keilah, 12 miles (19.3 kilometers) southwest of Bethlehem, gave Saul an opportunity to attack David, who escaped to the wilderness of Ziph, a desert area near Hebron. David and Jonathan met for the last time in that wilderness. Pursued by Saul’s army, David fled still farther south. He was almost encircled in uninhabited country near Maon when Saul had to march his army off to respond to a Philistine attack (1 Sm 23).<\/p>\n<p>At his next place of refuge, En-gedi, on the western shore of the Dead Sea, David was attacked by Saul with 3,000 soldiers. David had an opportunity to kill Saul but refused to harm the “Lord’s anointed” king of Israel. Learning of David’s loyalty, Saul confessed his sin in seeking David’s life (1 Sm 24).<\/p>\n<p>During the years they roamed the wilderness in the Maon\/Ziph\/En-gedi area, David’s band provided protection for Nabal, a rich man living in Maon with large flocks of sheep at Carmel. In exchange for that protection, David proposed that Nabal share some of his wealth. Nabal’s scorn angered David, but Nabal’s wife, Abigail, appealed to David not to take revenge. When Abigail told Nabal of his narrow escape, he was evidently so shocked that he had a heart seizure. He died ten days later, and Abigail later became David’s wife (1 Sm 25).<\/p>\n<p>Once more Saul came with an army of 3,000 men into the Ziph Desert to find David, and David again passed up an opportunity to harm the king. Finally realizing the folly of seeking David’s life, Saul abandoned pursuit (1 Sm 26).<\/p>\n<h5>Refuge in Philistia<\/h5>\n<p>David continued to feel unsafe in Saul’s kingdom. Returning to Gath in Philistine country, he was welcomed by King Achish. His followers were allotted the city of Ziklag, where they lived for about 16 months, attracting new recruits from Judah and the rest of Israel (1 Sm 27; 1 Chr 12:19-22).<\/p>\n<p>The Philistine army, marching up to the Megiddo Valley to fight Saul’s army, was uneasy with David’s guerrillas in their rear column, so the commanders put pressure on Achish to dismiss David. When he returned to Ziklag, David found that the city had just been raided by the Amalekites. He pursued the enemy, rescued his people and goods, and divided the spoils with those who had remained behind to guard the supplies (1 Sm 29–30). Meanwhile, the Philistines routed the Israelites at Mt Gilboa, killing Jonathan and two of Saul’s other sons in a fierce battle. Saul, badly wounded, killed himself with his own sword (ch 31).<\/p>\n\n<p class=\"h2\" id=\"DavidasKing\">David as King<\/p>\n<p>David ruled over Israel for about 40 years, although the accounts of his reign do not contain enough information for an exact chronology. He began his rule at Hebron and reigned over Judah’s territory for seven or eight years. With the death of Saul’s successor, Ishbosheth, David was recognized as king by all the tribes and made Jerusalem his capital. During the next decade, he unified Israel through military and economic expansion. Then came approximately 10 years of disruption in the royal family. The last years of David’s reign seem to have been devoted to plans for the Jerusalem temple, which was built in the reign of his son Solomon.<\/p>\n<h5>The Years in Hebron<\/h5>\n<p>David was subjected to an unusually rugged period of training for his kingship. Serving under Saul, he gained experience in military exploits against the Philistines. Then, during his fugitive wanderings in the desert area of southern Judah, he ingratiated himself with the landholders and sheep raisers by giving them protection. Being recognized as an outlaw of Israel even enabled him to negotiate diplomatic relations with Moab and Philistia.<\/p>\n<p>David was in Philistine country when news came to him that both Saul and Jonathan had been slain. In a beautiful elegy he paid tribute to his friend Jonathan as well as to King Saul (2 Sm 1).<\/p>\n<p>Sure of God’s guidance, David returned to his home, where the leaders of Judah anointed him king at Hebron. He sent a message of commendation to the men of Jabesh for providing a respectable burial for King Saul, probably also bidding for their support.<\/p>\n<p>Confusion probably swept through Israel when Saul was killed, because the Philistines occupied much of the land. Various leaders gathered whatever fighting men they could find, as old tribal loyalties reasserted themselves. David had most of Judah’s tribe firmly behind him.<\/p>\n<p>A kind of civil war broke out between the followers of David and those of Saul, with David gaining the allegiance of more and more people. Saul’s general, Abner, eventually negotiated peace with David, who requested the restoration of Michal as his wife, indicating that he held no animosity toward Saul’s dynasty. With the consent of Saul’s son Ishbosheth, whom Abner had enthroned as king, Abner went to Hebron and pledged Israel’s support for David. But Abner was killed by Joab, one of David’s captains, in a family vendetta, and soon afterward Ishbosheth was assassinated. David publicly mourned Abner’s death and had Ishbosheth’s two murderers executed. Thus, when Saul’s dynasty ended, David was seen by the people not so much as a challenger but as a logical successor. Hence, he was recognized as king by all Israel (2 Sm 2–4).<\/p>\n<h5>Consolidation in Jerusalem<\/h5>\n<p>When the Israelites turned to David as king, the Philistines became alarmed and attacked (2 Sm 5; 1 Chr 14:8-17). David was strong enough to defeat them and thus unify the people of Israel.<\/p>\n<p>In search of a more central location for his capital, David turned toward the city of Jerusalem, a Jebusite stronghold. Joab responded to his challenge to conquer the city and was rewarded by being made general of David’s army. Jerusalem became known as the “city of David” (1 Chr 11:4-9).<\/p>\n<p>In the same way that he had organized his earliest followers into an effective guerrilla band (1 Chr 11:1–12:22) at Hebron, David began organizing the whole nation (12:23-40). Once established in Jerusalem, he quickly gained recognition from the Phoenicians, contracting for their artisans to build him a magnificent palace in the new capital (14:1-2). He also made sure that Jerusalem would become Israel’s religious center (2 Sm 6; 1 Chr 13–16). His abortive attempt to move the ark of the covenant by oxcart (cf. Nm 4) reminded the powerful king that he still had to do things God’s way to be successful.<\/p>\n<p>With Jerusalem well established as the nation’s capital, David intended to build God a temple. He shared his plan with the prophet Nathan, whose immediate response was positive. That night, however, God sent a message via Nathan that David should not build the temple. David’s throne would be established eternally, the prophet said, and unlike Saul, King David would have a son to succeed him and perpetuate the kingdom; that son would build the temple (2 Sm 7; 1 Chr 17).<\/p>\n<h5>Prosperity and Supremacy<\/h5>\n<p>Little is recorded about the expansion of David’s rule from the tribal area of Judah to a vast empire stretching from the Nile River of Egypt to regions of the Tigris-Euphrates valley. Nothing in secular history negates the biblical perspective that David had the most powerful kingdom in the heart of that “Fertile Crescent” about 1000 <span>BC<\/span>.<\/p>\n<p>It is likely that skirmishes with the Philistines to the west were frequent until they finally became subservient to David and paid him tribute. In Saul’s day the Philistines had enjoyed a monopoly on the use of iron (1 Sm 13:19-21). The fact that David freely used iron near the end of his reign (1 Chr 22:3) hints at profound economic changes in Israel.<\/p>\n<p>David’s kingdom expanded southward as he built military garrisons in Edomite territory. Beyond Edom, he controlled the Moabites and Amalekites, who paid him tribute in silver and gold. To the northeast, Israelite domination was extended over the Ammonites and the Arameans, whose capital was Damascus. David’s treatment of both friends and enemies seemed to contribute to the strength of his kingdom (2 Sm 8–10). Although he was a brilliant military strategist who used all the means and resources available to bring Israel success, David was humble enough to glorify God (2 Sm 22; see Ps 18).<\/p>\n<h5>Sin in the Royal Family<\/h5>\n<p>A lengthy section of the book of 2 Samuel (chs 11–20) gives a remarkably frank account of sin, crime, and rebellion in David’s family. The king’s own imperfections are clearly portrayed; the king of Israel himself could not escape God’s judgement when he did wrong.<\/p>\n<p>Although polygamy was then a Near Eastern status symbol, it was forbidden for a king of Israel (Dt 17:17). David practiced polygamy, however; some of his marriages undoubtedly had political implications (such as his marriages to Saul’s daughter Michal and to princess Maacah of Geshur). Flagrant sins of incest, murder, and rebellion in his family brought David much suffering and almost cost him the throne.<\/p>\n<p>David’s sin of adultery with Bathsheba, committed at the height of his military success and territorial expansion, led him further into evil: he planned a strategy to have Bathsheba’s husband, Uriah, killed on the front line of battle. David seems to have excluded God from consideration in that segment of his personal life. Yet when the prophet Nathan confronted the king with his sins, David acknowledged his guilt. He confessed his sin and pleaded with God for forgiveness (as in Pss 32 and 51). God forgave him, but for nearly ten years David endured the consequences of his lack of self-restraint and his failure to exercise discipline in his family. Although unsurpassed in military and diplomatic strategy, David lacked strength of character in his domestic affairs. Evil fermented in his own house; the father’s self-indulgence was soon reflected in Amnon’s crime of incest, followed by Absalom’s murder of his brother.<\/p>\n<p>Having incurred his father’s disfavor, Absalom took refuge in Geshur with his mother’s people for three years. Joab, David’s general, was eventually able to reconcile David with his alienated son. Absalom, however, having taken advantage of his position in the royal family to gain a following, went to Hebron, staged a surprise rebellion, and proclaimed himself king throughout Israel. His strong following posed such a threat that David fled from Jerusalem. David, still a master strategist, gained time through a ruse to organize his forces and put down his son’s rebellion. Absalom was killed while trying to flee; his death plunged David into grief.<\/p>\n<p>On his return to Jerusalem, David had to work at undoing the damage caused by Absalom’s revolt. His own tribe of Judah, for example, had supported Absalom. Another rebellion, fomented by Sheba of Benjamin’s tribe, had to be suppressed by Joab before the nation could settle down.<\/p>\n<h5>David’s Last Years<\/h5>\n<p>Although David was not permitted to build the temple in Jerusalem, he made extensive preparations for that project during the last years of his reign. He stockpiled materials and organized the kingdom for efficient use of domestic and foreign labor. He also outlined details for religious worship in the new structure (1 Chr 21–29).<\/p>\n<p>The military and civic organization developed by David was probably patterned after Egyptian practice. The army, rigidly controlled by officers of proven loyalty to the king, included mercenaries. The king also appointed trusted supervisors over farms, livestock, and orchards in various parts of his empire (1 Chr 27:25-31).<\/p>\n<p>David took, or at least began, a census of Israel (2 Sm 24; 1 Chr 21). The incompleteness of the accounts leaves unanswered such questions as the reason for God’s punishment. The king overruled Joab’s objection and insisted that the census be taken. Since David later seemed keenly aware that he had sinned in taking the census, it may be that he was motivated by pride to ascertain his exact military strength (approx. 1.5 million men). God may also have been judging the people for their support of the rebellions of Absalom and Sheba.<\/p>\n<p>Through the prophet Gad, David was given a choice of punishments for his sin. He chose a three-day pestilence. As David and the elders repented, they saw an angel on the threshing floor of the Jebusite Ornan (Araunah). David offered sacrifice there and prayed for his people. Later he purchased the threshing floor, located just outside the city of Jerusalem, concluding that it should be the site for the temple to be built by his son Solomon (1 Chr 21:28–22:1).<\/p>\n<p class=\"h2\" id=\"DavidsLastingInfluence\">David’s Lasting Influence<\/p>\n<h5>The Writer of Psalms<\/h5>\n<p>The OT book of Psalms became one of the most popular books in ancient Israel, and has remained so among countless millions of people throughout the centuries. These words of praise prepared by David were intended for use in the temple worship (2 Chr 29:30). The 73 psalms ascribed to David generally grew out of his own relationship to God and to other persons.<\/p>\n\n<p>David probably compiled Book I of the book of Psalms (1–41) and Book IV (90–106), since most of those psalms were written by David himself. Other psalms of his (Pss 51–71) are in Book II (42–72), which was probably compiled by Solomon. As those psalms were used for worship in later generations, various people added others until the time of Ezra.<\/p>\n<p>David’s psalms provided much of the poetry that was set to music for Israel’s worship. His organization of the priests and Levites and his provision of instruments for worship (2 Chr 7:6; 8:14) set the pattern for generations to come in the religious life of Israel.<\/p>\n<h5>David in the Writings of the Prophets<\/h5>\n<p>David, recognized as the greatest Israelite king, is often mentioned as a standard of comparison in the writings of the OT prophets. Isaiah (as in Is 7:2, 13; 22:22) and Jeremiah often referred to their contemporary kings as belonging to the “house” or “throne” of David. Contrasting David with some of his descendants who did not honor God, both Isaiah and Jeremiah predicted a messianic ruler who would establish justice and righteousness on the throne of David forever (Is 9:7; Jer 33:15). When Isaiah described the coming ruler, he identified him as being from the lineage of Jesse, David’s father (Is 11:1-10). Predicting a period of universal peace, Isaiah saw the capital in “Zion,” identified with the city of David (2:1-4).<\/p>\n<p>Ezekiel promised the restoration of David as king in an eschatological and messianic sense (Ez 37:24-25), and of “my servant David” as Israel’s shepherd (34:23). Hosea likewise identified the future ruler as King David (Hos 3:5). Amos assured the people that God would restore the “tabernacle” of David (Am 9:11) so that they could again dwell in safety. Zechariah referred five times to the “house of David” (in Zec 12–13, <span>rsv<\/span>), encouraging the hope of a restoration of David’s glorious dynasty. The concept of the eternal throne promised to David during his reign was delineated in the message of the prophets even while they were announcing judgments to come on the rulers and people of their time.<\/p>\n<h5>David in the New Testament<\/h5>\n<p>David is frequently mentioned by the Gospel writers, who established Jesus’ identity as the “son of David.” The covenant God made with David was that an eternal king would come from David’s family (Mt 1:1; 9:27; 12:23; Mk 10:48; 12:35; Lk 18:38-39; 20:41). According to Mark 11:10 and John 7:42, the Jews of Jesus’ day expected the Messiah (Christ) to be a descendant of David. While stating that Jesus came from the lineage of David, the Gospels also clearly teach that Jesus was the Son of God (Mt 22:41-45; Mk 12:35-37; Lk 20:41-44).<\/p>\n<p>In the book of Acts, David is recognized as the recipient of God’s promises that were fulfilled in Jesus Christ. David is also seen as a prophet whom the Holy Spirit inspired to write the psalms (Acts 1:16; 2:22-36; 4:25; 13:26-39).<\/p>\n<p>In the book of Revelation, Jesus is designated as having the “key of David” (Rv 3:7), and as being “the Lion of the tribe of Judah, the Root of David” (5:5). Jesus is quoted as asserting that “I am the root and the offspring of David, the bright morning star” (22:16).<\/p>\n<p><em>See also<\/em> Christology; Chronology of the Bible (Old Testament); Israel, History of; King; Kingdom of God, Kingdom of Heaven; Messiah.<\/p>","content_en":"<h3>DAVID<\/h3>\n<p>Israel’s most important king. David’s kingdom represented the epitome of Israel’s power and influence during the nation’s OT history.<\/p>\n<p>The two books in the OT devoted to David’s reign are 2 Samuel and 1 Chronicles. His earlier years are recorded in 1 Samuel, beginning at chapter 16. Almost half of the biblical psalms are ascribed to David. His importance extends into the NT, where he is identified as an ancestor of Jesus Christ and forerunner of the messianic king.<\/p>\n<p>Preview<\/p>\n<p>• Early Years<\/p>\n<p>• Preparation for Kingship<\/p>\n<p>• David as King<\/p>\n<p>David’s Lasting Influence<\/p>\n<p class=\"h2\" id=\"EarlyYears\">Early Years<\/p>\n<h5>Family<\/h5>\n<p>David was the youngest son in Jesse’s family, part of Judah’s tribe. The family lived in Bethlehem, about six miles (10 kilometers) south of Jerusalem. His great-grandmother was Ruth, from the land of Moab (Ru 4:18-22). Genealogies in both the OT and the NT trace David’s lineage back to Judah, son of the patriarch Jacob (1 Chr 2:3-15; Mt 1:3-6; Lk 3:31-33).<\/p>\n<h5>Training and Talents<\/h5>\n<p>Little is known about David’s early life. As a boy, he took care of his father’s sheep, risking his life to kill attacking bears and lions. Later, David publicly acknowledged God’s help and strength in protecting the flocks under his care (1 Sm 17:34-37).<\/p>\n<p>David was an accomplished musician. He had developed his ability as a harpist so well that, when a musician was needed at the royal court of King Saul, someone immediately recommended David.<\/p>\n<p>In Jesse’s family, David was regarded as unimportant. When the nationally known prophet Samuel visited Jesse’s home, all the older sons were on hand to meet him; David was tending the sheep. Samuel had been instructed by God to anoint a king from Jesse’s family, not knowing beforehand which son to anoint. Sensing divine restraint as seven brothers passed before him, he made further inquiry. When he learned that Jesse had one other son, David was immediately summoned. David was anointed by Samuel and endowed with the Spirit of the Lord (1 Sm 16:1-13). Whatever Jesse and his family understood by that anointing, it seems to have made no immediate change in David’s pattern of living. He continued to tend the sheep.<\/p>\n<p class=\"h2\" id=\"PreparationforKingship\">Preparation for Kingship<\/p>\n<p>During his youth, David was willing to serve others, even though he had been anointed king. It was his willingness to take supplies to three of his older brothers in the army that gave him his opportunity for national fame.<\/p>\n<p>As a young man, David was also sensitive toward God. While greeting his brothers on the battlefield, he was disturbed by the Philistine Goliath’s defiance of God’s armies. Although rebuked by his brothers, David accepted the challenge to take on Goliath. He had a reasonable confidence that God, who had helped him encounter a lion and a bear, would aid him against a champion warrior. So, with faith in God and using his ability to sling stones, David killed Goliath (1 Sm 17:12-58).<\/p>\n<h5>National Fame<\/h5>\n<p>Killing Goliath made David a hero to the nation of Israel. It also brought him into close relationship with the royal family of Saul. But success and national acclaim brought on the jealousy of Saul and ultimately resulted in David’s expulsion from the land of Israel.<\/p>\n<h5>In the Royal Court<\/h5>\n<p>Saul promised his oldest daughter, Merab, to David in marriage, but then Saul went back on the promise and offered David another daughter, Michal. The dowry of trophies from dead Philistines demanded by Saul was designed to bring about David’s death at Philistine hands. But again David was victorious. Women sang praises of his exploits, intensifying Saul’s jealousy and further endangering David’s life (1 Sm 18:6-30).<\/p>\n<p>In the meantime, David and Saul’s son Jonathan developed a deep friendship. When they made a covenant, Jonathan gave David his choicest military equipment (sword, bow, and belt). Although Saul tried to turn Jonathan against David, the friendship deepened. Because Saul was trying to kill him, David had to flee from the court and live as a fugitive.<\/p>\n<p>After Jonathan had warned David of Saul’s continuing designs on his life, David went to Ramah to see the prophet Samuel. Together they went to Naioth, near Ramah. After sending several groups of men after David, Saul finally went with them himself. All his attempts to seize David were thwarted by the Spirit of God, who caused Saul and his men to prophesy all night in religious fervor (1 Sm 19).<\/p>\n<p>Conferring again with Jonathan, David realized that Saul’s jealousy had developed into hatred. Jonathan, aware that David would be the future king of Israel, requested assurance that his descendants would receive protection under David’s rule (1 Sm 20).<\/p>\n<h5>Life as a Fugitive<\/h5>\n<p>Fleeing from Saul, David stopped at Nob. By deceiving Ahimelech, who was officiating as priest there, David obtained food supplies and Goliath’s sword (kept as a trophy). An Edomite named Doeg, chief of Saul’s herdsmen, saw what happened at Nob. David continued his flight, taking refuge temporarily in Gath with King Achish (1 Sm 21), then finding shelter in the cave of Adullam, located 10 miles (16.1 kilometers) southwest of Bethlehem. There his relatives and about 400 fighting men joined him. He went to Mizpeh in Moab, appealing to the Moabite king for protection, especially for his parents. When the prophet Gad warned him not to stay there, David moved back to Judah to the Hereth woods (1 Sm 22:1-5).<\/p>\n<p>David’s freedom of movement enraged Saul, who charged his own people with conspiracy. When Doeg reported what he had witnessed at Nob, Saul executed Ahimelech and 84 other priests, then massacred all of Nob’s inhabitants. One priest named Abiathar escaped to report Saul’s atrocities to David, who assured him of protection (1 Sm 22:6-23).<\/p>\n<p>The Philistines were always ready to take advantage of any weakness in Israel. David’s reprisal after a Philistine raid on Keilah, 12 miles (19.3 kilometers) southwest of Bethlehem, gave Saul an opportunity to attack David, who escaped to the wilderness of Ziph, a desert area near Hebron. David and Jonathan met for the last time in that wilderness. Pursued by Saul’s army, David fled still farther south. He was almost encircled in uninhabited country near Maon when Saul had to march his army off to respond to a Philistine attack (1 Sm 23).<\/p>\n<p>At his next place of refuge, En-gedi, on the western shore of the Dead Sea, David was attacked by Saul with 3,000 soldiers. David had an opportunity to kill Saul but refused to harm the “Lord’s anointed” king of Israel. Learning of David’s loyalty, Saul confessed his sin in seeking David’s life (1 Sm 24).<\/p>\n<p>During the years they roamed the wilderness in the Maon\/Ziph\/En-gedi area, David’s band provided protection for Nabal, a rich man living in Maon with large flocks of sheep at Carmel. In exchange for that protection, David proposed that Nabal share some of his wealth. Nabal’s scorn angered David, but Nabal’s wife, Abigail, appealed to David not to take revenge. When Abigail told Nabal of his narrow escape, he was evidently so shocked that he had a heart seizure. He died ten days later, and Abigail later became David’s wife (1 Sm 25).<\/p>\n<p>Once more Saul came with an army of 3,000 men into the Ziph Desert to find David, and David again passed up an opportunity to harm the king. Finally realizing the folly of seeking David’s life, Saul abandoned pursuit (1 Sm 26).<\/p>\n<h5>Refuge in Philistia<\/h5>\n<p>David continued to feel unsafe in Saul’s kingdom. Returning to Gath in Philistine country, he was welcomed by King Achish. His followers were allotted the city of Ziklag, where they lived for about 16 months, attracting new recruits from Judah and the rest of Israel (1 Sm 27; 1 Chr 12:19-22).<\/p>\n<p>The Philistine army, marching up to the Megiddo Valley to fight Saul’s army, was uneasy with David’s guerrillas in their rear column, so the commanders put pressure on Achish to dismiss David. When he returned to Ziklag, David found that the city had just been raided by the Amalekites. He pursued the enemy, rescued his people and goods, and divided the spoils with those who had remained behind to guard the supplies (1 Sm 29–30). Meanwhile, the Philistines routed the Israelites at Mt Gilboa, killing Jonathan and two of Saul’s other sons in a fierce battle. Saul, badly wounded, killed himself with his own sword (ch 31).<\/p>\n\n<p class=\"h2\" id=\"DavidasKing\">David as King<\/p>\n<p>David ruled over Israel for about 40 years, although the accounts of his reign do not contain enough information for an exact chronology. He began his rule at Hebron and reigned over Judah’s territory for seven or eight years. With the death of Saul’s successor, Ishbosheth, David was recognized as king by all the tribes and made Jerusalem his capital. During the next decade, he unified Israel through military and economic expansion. Then came approximately 10 years of disruption in the royal family. The last years of David’s reign seem to have been devoted to plans for the Jerusalem temple, which was built in the reign of his son Solomon.<\/p>\n<h5>The Years in Hebron<\/h5>\n<p>David was subjected to an unusually rugged period of training for his kingship. Serving under Saul, he gained experience in military exploits against the Philistines. Then, during his fugitive wanderings in the desert area of southern Judah, he ingratiated himself with the landholders and sheep raisers by giving them protection. Being recognized as an outlaw of Israel even enabled him to negotiate diplomatic relations with Moab and Philistia.<\/p>\n<p>David was in Philistine country when news came to him that both Saul and Jonathan had been slain. In a beautiful elegy he paid tribute to his friend Jonathan as well as to King Saul (2 Sm 1).<\/p>\n<p>Sure of God’s guidance, David returned to his home, where the leaders of Judah anointed him king at Hebron. He sent a message of commendation to the men of Jabesh for providing a respectable burial for King Saul, probably also bidding for their support.<\/p>\n<p>Confusion probably swept through Israel when Saul was killed, because the Philistines occupied much of the land. Various leaders gathered whatever fighting men they could find, as old tribal loyalties reasserted themselves. David had most of Judah’s tribe firmly behind him.<\/p>\n<p>A kind of civil war broke out between the followers of David and those of Saul, with David gaining the allegiance of more and more people. Saul’s general, Abner, eventually negotiated peace with David, who requested the restoration of Michal as his wife, indicating that he held no animosity toward Saul’s dynasty. With the consent of Saul’s son Ishbosheth, whom Abner had enthroned as king, Abner went to Hebron and pledged Israel’s support for David. But Abner was killed by Joab, one of David’s captains, in a family vendetta, and soon afterward Ishbosheth was assassinated. David publicly mourned Abner’s death and had Ishbosheth’s two murderers executed. Thus, when Saul’s dynasty ended, David was seen by the people not so much as a challenger but as a logical successor. Hence, he was recognized as king by all Israel (2 Sm 2–4).<\/p>\n<h5>Consolidation in Jerusalem<\/h5>\n<p>When the Israelites turned to David as king, the Philistines became alarmed and attacked (2 Sm 5; 1 Chr 14:8-17). David was strong enough to defeat them and thus unify the people of Israel.<\/p>\n<p>In search of a more central location for his capital, David turned toward the city of Jerusalem, a Jebusite stronghold. Joab responded to his challenge to conquer the city and was rewarded by being made general of David’s army. Jerusalem became known as the “city of David” (1 Chr 11:4-9).<\/p>\n<p>In the same way that he had organized his earliest followers into an effective guerrilla band (1 Chr 11:1–12:22) at Hebron, David began organizing the whole nation (12:23-40). Once established in Jerusalem, he quickly gained recognition from the Phoenicians, contracting for their artisans to build him a magnificent palace in the new capital (14:1-2). He also made sure that Jerusalem would become Israel’s religious center (2 Sm 6; 1 Chr 13–16). His abortive attempt to move the ark of the covenant by oxcart (cf. Nm 4) reminded the powerful king that he still had to do things God’s way to be successful.<\/p>\n<p>With Jerusalem well established as the nation’s capital, David intended to build God a temple. He shared his plan with the prophet Nathan, whose immediate response was positive. That night, however, God sent a message via Nathan that David should not build the temple. David’s throne would be established eternally, the prophet said, and unlike Saul, King David would have a son to succeed him and perpetuate the kingdom; that son would build the temple (2 Sm 7; 1 Chr 17).<\/p>\n<h5>Prosperity and Supremacy<\/h5>\n<p>Little is recorded about the expansion of David’s rule from the tribal area of Judah to a vast empire stretching from the Nile River of Egypt to regions of the Tigris-Euphrates valley. Nothing in secular history negates the biblical perspective that David had the most powerful kingdom in the heart of that “Fertile Crescent” about 1000 <span>BC<\/span>.<\/p>\n<p>It is likely that skirmishes with the Philistines to the west were frequent until they finally became subservient to David and paid him tribute. In Saul’s day the Philistines had enjoyed a monopoly on the use of iron (1 Sm 13:19-21). The fact that David freely used iron near the end of his reign (1 Chr 22:3) hints at profound economic changes in Israel.<\/p>\n<p>David’s kingdom expanded southward as he built military garrisons in Edomite territory. Beyond Edom, he controlled the Moabites and Amalekites, who paid him tribute in silver and gold. To the northeast, Israelite domination was extended over the Ammonites and the Arameans, whose capital was Damascus. David’s treatment of both friends and enemies seemed to contribute to the strength of his kingdom (2 Sm 8–10). Although he was a brilliant military strategist who used all the means and resources available to bring Israel success, David was humble enough to glorify God (2 Sm 22; see Ps 18).<\/p>\n<h5>Sin in the Royal Family<\/h5>\n<p>A lengthy section of the book of 2 Samuel (chs 11–20) gives a remarkably frank account of sin, crime, and rebellion in David’s family. The king’s own imperfections are clearly portrayed; the king of Israel himself could not escape God’s judgement when he did wrong.<\/p>\n<p>Although polygamy was then a Near Eastern status symbol, it was forbidden for a king of Israel (Dt 17:17). David practiced polygamy, however; some of his marriages undoubtedly had political implications (such as his marriages to Saul’s daughter Michal and to princess Maacah of Geshur). Flagrant sins of incest, murder, and rebellion in his family brought David much suffering and almost cost him the throne.<\/p>\n<p>David’s sin of adultery with Bathsheba, committed at the height of his military success and territorial expansion, led him further into evil: he planned a strategy to have Bathsheba’s husband, Uriah, killed on the front line of battle. David seems to have excluded God from consideration in that segment of his personal life. Yet when the prophet Nathan confronted the king with his sins, David acknowledged his guilt. He confessed his sin and pleaded with God for forgiveness (as in Pss 32 and 51). God forgave him, but for nearly ten years David endured the consequences of his lack of self-restraint and his failure to exercise discipline in his family. Although unsurpassed in military and diplomatic strategy, David lacked strength of character in his domestic affairs. Evil fermented in his own house; the father’s self-indulgence was soon reflected in Amnon’s crime of incest, followed by Absalom’s murder of his brother.<\/p>\n<p>Having incurred his father’s disfavor, Absalom took refuge in Geshur with his mother’s people for three years. Joab, David’s general, was eventually able to reconcile David with his alienated son. Absalom, however, having taken advantage of his position in the royal family to gain a following, went to Hebron, staged a surprise rebellion, and proclaimed himself king throughout Israel. His strong following posed such a threat that David fled from Jerusalem. David, still a master strategist, gained time through a ruse to organize his forces and put down his son’s rebellion. Absalom was killed while trying to flee; his death plunged David into grief.<\/p>\n<p>On his return to Jerusalem, David had to work at undoing the damage caused by Absalom’s revolt. His own tribe of Judah, for example, had supported Absalom. Another rebellion, fomented by Sheba of Benjamin’s tribe, had to be suppressed by Joab before the nation could settle down.<\/p>\n<h5>David’s Last Years<\/h5>\n<p>Although David was not permitted to build the temple in Jerusalem, he made extensive preparations for that project during the last years of his reign. He stockpiled materials and organized the kingdom for efficient use of domestic and foreign labor. He also outlined details for religious worship in the new structure (1 Chr 21–29).<\/p>\n<p>The military and civic organization developed by David was probably patterned after Egyptian practice. The army, rigidly controlled by officers of proven loyalty to the king, included mercenaries. The king also appointed trusted supervisors over farms, livestock, and orchards in various parts of his empire (1 Chr 27:25-31).<\/p>\n<p>David took, or at least began, a census of Israel (2 Sm 24; 1 Chr 21). The incompleteness of the accounts leaves unanswered such questions as the reason for God’s punishment. The king overruled Joab’s objection and insisted that the census be taken. Since David later seemed keenly aware that he had sinned in taking the census, it may be that he was motivated by pride to ascertain his exact military strength (approx. 1.5 million men). God may also have been judging the people for their support of the rebellions of Absalom and Sheba.<\/p>\n<p>Through the prophet Gad, David was given a choice of punishments for his sin. He chose a three-day pestilence. As David and the elders repented, they saw an angel on the threshing floor of the Jebusite Ornan (Araunah). David offered sacrifice there and prayed for his people. Later he purchased the threshing floor, located just outside the city of Jerusalem, concluding that it should be the site for the temple to be built by his son Solomon (1 Chr 21:28–22:1).<\/p>\n<p class=\"h2\" id=\"DavidsLastingInfluence\">David’s Lasting Influence<\/p>\n<h5>The Writer of Psalms<\/h5>\n<p>The OT book of Psalms became one of the most popular books in ancient Israel, and has remained so among countless millions of people throughout the centuries. These words of praise prepared by David were intended for use in the temple worship (2 Chr 29:30). The 73 psalms ascribed to David generally grew out of his own relationship to God and to other persons.<\/p>\n\n<p>David probably compiled Book I of the book of Psalms (1–41) and Book IV (90–106), since most of those psalms were written by David himself. Other psalms of his (Pss 51–71) are in Book II (42–72), which was probably compiled by Solomon. As those psalms were used for worship in later generations, various people added others until the time of Ezra.<\/p>\n<p>David’s psalms provided much of the poetry that was set to music for Israel’s worship. His organization of the priests and Levites and his provision of instruments for worship (2 Chr 7:6; 8:14) set the pattern for generations to come in the religious life of Israel.<\/p>\n<h5>David in the Writings of the Prophets<\/h5>\n<p>David, recognized as the greatest Israelite king, is often mentioned as a standard of comparison in the writings of the OT prophets. Isaiah (as in Is 7:2, 13; 22:22) and Jeremiah often referred to their contemporary kings as belonging to the “house” or “throne” of David. Contrasting David with some of his descendants who did not honor God, both Isaiah and Jeremiah predicted a messianic ruler who would establish justice and righteousness on the throne of David forever (Is 9:7; Jer 33:15). When Isaiah described the coming ruler, he identified him as being from the lineage of Jesse, David’s father (Is 11:1-10). Predicting a period of universal peace, Isaiah saw the capital in “Zion,” identified with the city of David (2:1-4).<\/p>\n<p>Ezekiel promised the restoration of David as king in an eschatological and messianic sense (Ez 37:24-25), and of “my servant David” as Israel’s shepherd (34:23). Hosea likewise identified the future ruler as King David (Hos 3:5). Amos assured the people that God would restore the “tabernacle” of David (Am 9:11) so that they could again dwell in safety. Zechariah referred five times to the “house of David” (in Zec 12–13, <span>rsv<\/span>), encouraging the hope of a restoration of David’s glorious dynasty. The concept of the eternal throne promised to David during his reign was delineated in the message of the prophets even while they were announcing judgments to come on the rulers and people of their time.<\/p>\n<h5>David in the New Testament<\/h5>\n<p>David is frequently mentioned by the Gospel writers, who established Jesus’ identity as the “son of David.” The covenant God made with David was that an eternal king would come from David’s family (Mt 1:1; 9:27; 12:23; Mk 10:48; 12:35; Lk 18:38-39; 20:41). According to Mark 11:10 and John 7:42, the Jews of Jesus’ day expected the Messiah (Christ) to be a descendant of David. While stating that Jesus came from the lineage of David, the Gospels also clearly teach that Jesus was the Son of God (Mt 22:41-45; Mk 12:35-37; Lk 20:41-44).<\/p>\n<p>In the book of Acts, David is recognized as the recipient of God’s promises that were fulfilled in Jesus Christ. David is also seen as a prophet whom the Holy Spirit inspired to write the psalms (Acts 1:16; 2:22-36; 4:25; 13:26-39).<\/p>\n<p>In the book of Revelation, Jesus is designated as having the “key of David” (Rv 3:7), and as being “the Lion of the tribe of Judah, the Root of David” (5:5). Jesus is quoted as asserting that “I am the root and the offspring of David, the bright morning star” (22:16).<\/p>\n<p><em>See also<\/em> Christology; Chronology of the Bible (Old Testament); Israel, History of; King; Kingdom of God, Kingdom of Heaven; Messiah.<\/p>","summary_ro":"DAVID Israel’s most important king. David’s kingdom represented the epitome of Israel’s power and influence during the nation’s OT history. The two books in the OT devoted to David’s reign are 2 Samuel and 1 Chronicles. His earlier years are recorded in 1 Samuel, beginning at chapter 16. Almost half of the biblical psalms are ascribed to David. His importance extends into the NT, where he is identified as an ancestor of Jesus Christ and forerunner of the messianic king. Preview • Early Years ...","summary_en":"DAVID Israel’s most important king. David’s kingdom represented the epitome of Israel’s power and influence during the nation’s OT history. The two books in the OT devoted to David’s reign are 2 Samuel and 1 Chronicles. His earlier years are recorded in 1 Samuel, beginning at chapter 16. Almost half of the biblical psalms are ascribed to David. His importance extends into the NT, where he is identified as an ancestor of Jesus Christ and forerunner of the messianic king. Preview • Early Years ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16546,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Holiness","title_en":"Holiness","content_ro":"<h3>HOLINESS<\/h3>\n<p>Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure.<\/p>\n<p>In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct from his creation and exercises sovereign majesty and power over it. His holiness is especially prominent in the Psalms (47:8) and the Prophets (Ez 39:7), where “holiness” emerges as a synonym for Israel’s God. Thus, Scripture ascribes to God the title “Holy” (Is 57:15), “Holy One” (Jb 6:10; Is 43:15), and “Holy One of Israel” (Ps 89:18; Is 60:14; Jer 50:29).<\/p>\n<p>In the OT God’s holiness denotes that the Lord is separate from all that is evil and defiled (cf. Jb 34:10). His holy character is the standard of absolute moral perfection (Is 5:16). God’s holiness—his transcendent majesty and the purity of his character—are skillfully balanced in Psalm 99. Verses 1 through 3 portray God’s distance from the finite and earthbound, whereas verses 4 and 5 emphasize his separation from sin and evil.<\/p>\n<p>In the OT God demanded holiness in the lives of his people. Through Moses, God said to the congregation of Israel, “You shall be holy; for I the <span>Lord<\/span> your God am holy” (Lv 19:2, <span>rsv<\/span>). The holiness enjoined by the OT was twofold: (1) external, or ceremonial; and (2) internal, or moral and spiritual. OT ceremonial holiness, prescribed in the Pentateuch (the first five books of the OT) included ritual consecration to God’s service. Thus priests and Levites were sanctified by a complex process of ritual consecration (Ex 29), as were the Hebrew Nazirites, which means “separated ones” (Nm 6:1-21). Prophets like Elisha (2 Kgs 4:9) and Jeremiah (Jer 1:5) were also sanctified for a special prophetic ministry in Israel.<\/p>\n<p>But the OT also draws attention to the inner, moral, and spiritual aspects of holiness. Men and women, created in the image of God, are called to cultivate the holiness of God’s own character in their lives (Lv 19:2; Nm 15:40). In the NT the ceremonial holiness prominent in the Pentateuch recedes to the background. Whereas much of Judaism in Jesus’ time sought a ceremonial holiness by works (Mk 7:1-5), the NT stresses the ethical rather than the formal dimension of holiness (vv 6-12). With the coming of the Holy Spirit, the early church perceived that holiness of life was a profound internal reality that should govern an individual’s thought and attitudes in relation to persons and objects in the external world.<\/p>\n<p>The NT Greek equivalent of the common Hebrew word for holiness signifies an inner state of freedom from moral fault and a relative harmony with the moral perfection of God. The word “godlikeness” or “godliness” captures the sense of the primary Greek word for holiness. Another Greek word approximates the dominant OT concept of holiness as external separation from the profane and dedication to the service of the Lord.<\/p>\n<p>Because the NT writers assumed the OT portrait of deity, holiness is ascribed to God in relatively few apostolic texts. Jesus affirmed the ethical nature of God when he enjoined his disciples to pray that the Father’s name might be esteemed for what it is: “Hallowed be thy name” (Mt 6:9, <span>kjv<\/span>). In the book of Revelation the Father’s moral perfection is extolled with the threefold ascription of holiness borrowed from Isaiah: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come” (Rv 4:8, <span>rsv<\/span>; cf. Is 6:3). Luke, however, contemplated God’s holiness in terms of the dominant OT concept of his transcendence and majesty (Lk 1:49).<\/p>\n<p>Similarly the holiness of Jesus Christ is asserted in the NT. Luke (Lk 1:35; 4:34), Peter (Acts 3:14; 4:27-30), the writer of Hebrews (Heb 7:26), and John (Rv 3:7) ascribe holiness to both the Father and the Son.<\/p>\n<p>Since the Spirit comes from God, discloses his holy character, and is the instrument of God’s holy purposes in the world, he also is absolutely holy (Mt 1:18; 3:16; 28:19; Lk 1:15; 4:14). The common title “Holy Spirit” underscores the ethical perfection of the third person of the Godhead (Jn 3:5-8; 14:16-17, 26).<\/p>\n<p>In the NT, holiness also characterizes Christ’s church. The apostle Paul taught that Christ loved the church and died for it “that he might sanctify her, having cleansed her by the washing of water with the word” (Eph 5:26, <span>rsv<\/span>). Peter addressed the church as a holy people in language borrowed from the OT. Separated from the unbelieving nations and consecrated to the Lord, the church is “a holy nation” (1 Pt 2:9; cf. Ex 19:6).<\/p>\n<p>But the NT more often discusses holiness in relation to individual Christians. Believers in Christ are frequently designated as “saints,” literally meaning “holy ones,” since through faith God justifies sinners, pronouncing them “holy” in his sight. A justified sinner is by no means morally perfect, but God does declare believers to be guiltless. Thus, although Christians at Corinth, for example, were plagued with numerous sins, Paul could address his erring friends as those who were “sanctified in Christ Jesus, called to be saints” (1 Cor 1:2, <span>rsv<\/span>). Despite their problems, the Corinthian believers were “holy ones” in Christ.<\/p>\n<p>The NT, however, places great stress upon the reality of practical holiness in the Christian’s daily experience. The God who freely declares a person righteous through faith in Christ commands that the believer progress in holiness of life. In God’s plan, a growth in holiness should accompany believing. God graciously provides the spiritual resources to enable Christians to be “partakers of the divine nature” (2 Pt 1:4).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","content_en":"<h3>HOLINESS<\/h3>\n<p>Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure.<\/p>\n<p>In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct from his creation and exercises sovereign majesty and power over it. His holiness is especially prominent in the Psalms (47:8) and the Prophets (Ez 39:7), where “holiness” emerges as a synonym for Israel’s God. Thus, Scripture ascribes to God the title “Holy” (Is 57:15), “Holy One” (Jb 6:10; Is 43:15), and “Holy One of Israel” (Ps 89:18; Is 60:14; Jer 50:29).<\/p>\n<p>In the OT God’s holiness denotes that the Lord is separate from all that is evil and defiled (cf. Jb 34:10). His holy character is the standard of absolute moral perfection (Is 5:16). God’s holiness—his transcendent majesty and the purity of his character—are skillfully balanced in Psalm 99. Verses 1 through 3 portray God’s distance from the finite and earthbound, whereas verses 4 and 5 emphasize his separation from sin and evil.<\/p>\n<p>In the OT God demanded holiness in the lives of his people. Through Moses, God said to the congregation of Israel, “You shall be holy; for I the <span>Lord<\/span> your God am holy” (Lv 19:2, <span>rsv<\/span>). The holiness enjoined by the OT was twofold: (1) external, or ceremonial; and (2) internal, or moral and spiritual. OT ceremonial holiness, prescribed in the Pentateuch (the first five books of the OT) included ritual consecration to God’s service. Thus priests and Levites were sanctified by a complex process of ritual consecration (Ex 29), as were the Hebrew Nazirites, which means “separated ones” (Nm 6:1-21). Prophets like Elisha (2 Kgs 4:9) and Jeremiah (Jer 1:5) were also sanctified for a special prophetic ministry in Israel.<\/p>\n<p>But the OT also draws attention to the inner, moral, and spiritual aspects of holiness. Men and women, created in the image of God, are called to cultivate the holiness of God’s own character in their lives (Lv 19:2; Nm 15:40). In the NT the ceremonial holiness prominent in the Pentateuch recedes to the background. Whereas much of Judaism in Jesus’ time sought a ceremonial holiness by works (Mk 7:1-5), the NT stresses the ethical rather than the formal dimension of holiness (vv 6-12). With the coming of the Holy Spirit, the early church perceived that holiness of life was a profound internal reality that should govern an individual’s thought and attitudes in relation to persons and objects in the external world.<\/p>\n<p>The NT Greek equivalent of the common Hebrew word for holiness signifies an inner state of freedom from moral fault and a relative harmony with the moral perfection of God. The word “godlikeness” or “godliness” captures the sense of the primary Greek word for holiness. Another Greek word approximates the dominant OT concept of holiness as external separation from the profane and dedication to the service of the Lord.<\/p>\n<p>Because the NT writers assumed the OT portrait of deity, holiness is ascribed to God in relatively few apostolic texts. Jesus affirmed the ethical nature of God when he enjoined his disciples to pray that the Father’s name might be esteemed for what it is: “Hallowed be thy name” (Mt 6:9, <span>kjv<\/span>). In the book of Revelation the Father’s moral perfection is extolled with the threefold ascription of holiness borrowed from Isaiah: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come” (Rv 4:8, <span>rsv<\/span>; cf. Is 6:3). Luke, however, contemplated God’s holiness in terms of the dominant OT concept of his transcendence and majesty (Lk 1:49).<\/p>\n<p>Similarly the holiness of Jesus Christ is asserted in the NT. Luke (Lk 1:35; 4:34), Peter (Acts 3:14; 4:27-30), the writer of Hebrews (Heb 7:26), and John (Rv 3:7) ascribe holiness to both the Father and the Son.<\/p>\n<p>Since the Spirit comes from God, discloses his holy character, and is the instrument of God’s holy purposes in the world, he also is absolutely holy (Mt 1:18; 3:16; 28:19; Lk 1:15; 4:14). The common title “Holy Spirit” underscores the ethical perfection of the third person of the Godhead (Jn 3:5-8; 14:16-17, 26).<\/p>\n<p>In the NT, holiness also characterizes Christ’s church. The apostle Paul taught that Christ loved the church and died for it “that he might sanctify her, having cleansed her by the washing of water with the word” (Eph 5:26, <span>rsv<\/span>). Peter addressed the church as a holy people in language borrowed from the OT. Separated from the unbelieving nations and consecrated to the Lord, the church is “a holy nation” (1 Pt 2:9; cf. Ex 19:6).<\/p>\n<p>But the NT more often discusses holiness in relation to individual Christians. Believers in Christ are frequently designated as “saints,” literally meaning “holy ones,” since through faith God justifies sinners, pronouncing them “holy” in his sight. A justified sinner is by no means morally perfect, but God does declare believers to be guiltless. Thus, although Christians at Corinth, for example, were plagued with numerous sins, Paul could address his erring friends as those who were “sanctified in Christ Jesus, called to be saints” (1 Cor 1:2, <span>rsv<\/span>). Despite their problems, the Corinthian believers were “holy ones” in Christ.<\/p>\n<p>The NT, however, places great stress upon the reality of practical holiness in the Christian’s daily experience. The God who freely declares a person righteous through faith in Christ commands that the believer progress in holiness of life. In God’s plan, a growth in holiness should accompany believing. God graciously provides the spiritual resources to enable Christians to be “partakers of the divine nature” (2 Pt 1:4).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","summary_ro":"HOLINESS Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure. In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct ...","summary_en":"HOLINESS Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure. In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21665,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Keys of the Kingdom","title_en":"Keys of the Kingdom","content_ro":"<h3>KEYS OF THE KINGDOM<\/h3>\n<p>Symbolic description of the authority given by Jesus to Peter in Matthew 16:19: “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (<span>rsv<\/span>).<\/p>\n<p>Many ancient peoples believed that heaven and hell were closed by gates to which certain deities and angelic beings had keys. In Greek mythology, for example, Pluto kept the key to hades. Jewish writings near the time of Jesus give God the key to the abode of the dead. In the book of Revelation, John sees Christ holding the keys of death and hades (Rv 1:18; see 3:7).<\/p>\n<p>In Matthew’s Gospel the keys symbolize the authority to open and shut the kingdom of heaven. In response to Peter’s declaration that Jesus is the Christ, the Son of the living God (Mt 16:16), Jesus entrusts authority to “bind” and “loose” to Peter (v 19). This authority is later extended to the other disciples (18:18). The words “bind” and “loose” were used by rabbis near the time of Christ to declare someone under a ban (“binding”) and relief of the ban (“loosing”). Sometimes this referred to expulsion or reinstatement at a synagogue. At other times binding and loosing indicated consignment to God’s judgment or acquittal from it. The “power of the keys” (or binding and loosing) of which Jesus speaks is a spiritual authority like that he gave the disciples in John 20:23: “If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained” (<span>rsv<\/span>).<\/p>\n<p>The Pharisees and scribes assumed that as teachers of the law they had power to shut the kingdom of heaven against others (Mt 23:13). Yet as blind guides they failed to recognize what Peter had acknowledged—that Jesus was the one in whom God’s kingdom had come. The keys of the kingdom authorized the pronouncement of judgment and the promise of forgiveness—not by human authority, but on the basis of Christ’s word.<\/p>\n<p><em>See also<\/em> Kingdom of God, Kingdom of Heaven.<\/p>","content_en":"<h3>KEYS OF THE KINGDOM<\/h3>\n<p>Symbolic description of the authority given by Jesus to Peter in Matthew 16:19: “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (<span>rsv<\/span>).<\/p>\n<p>Many ancient peoples believed that heaven and hell were closed by gates to which certain deities and angelic beings had keys. In Greek mythology, for example, Pluto kept the key to hades. Jewish writings near the time of Jesus give God the key to the abode of the dead. In the book of Revelation, John sees Christ holding the keys of death and hades (Rv 1:18; see 3:7).<\/p>\n<p>In Matthew’s Gospel the keys symbolize the authority to open and shut the kingdom of heaven. In response to Peter’s declaration that Jesus is the Christ, the Son of the living God (Mt 16:16), Jesus entrusts authority to “bind” and “loose” to Peter (v 19). This authority is later extended to the other disciples (18:18). The words “bind” and “loose” were used by rabbis near the time of Christ to declare someone under a ban (“binding”) and relief of the ban (“loosing”). Sometimes this referred to expulsion or reinstatement at a synagogue. At other times binding and loosing indicated consignment to God’s judgment or acquittal from it. The “power of the keys” (or binding and loosing) of which Jesus speaks is a spiritual authority like that he gave the disciples in John 20:23: “If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained” (<span>rsv<\/span>).<\/p>\n<p>The Pharisees and scribes assumed that as teachers of the law they had power to shut the kingdom of heaven against others (Mt 23:13). Yet as blind guides they failed to recognize what Peter had acknowledged—that Jesus was the one in whom God’s kingdom had come. The keys of the kingdom authorized the pronouncement of judgment and the promise of forgiveness—not by human authority, but on the basis of Christ’s word.<\/p>\n<p><em>See also<\/em> Kingdom of God, Kingdom of Heaven.<\/p>","summary_ro":"KEYS OF THE KINGDOM Symbolic description of the authority given by Jesus to Peter in Matthew 16:19: “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (rsv). Many ancient peoples believed that heaven and hell were closed by gates to which certain deities and angelic beings had keys. In Greek mythology, for example, Pluto kept the key to hades. Jewish writings near the time of J...","summary_en":"KEYS OF THE KINGDOM Symbolic description of the authority given by Jesus to Peter in Matthew 16:19: “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (rsv). Many ancient peoples believed that heaven and hell were closed by gates to which certain deities and angelic beings had keys. In Greek mythology, for example, Pluto kept the key to hades. Jewish writings near the time of J...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30056,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Peter, the Apostle","title_en":"Peter, the Apostle","content_ro":"<h3>PETER, <span>The Apostle<\/span><\/h3>\n<p>One of the 12 disciples; rose to prominence both among the disciples during Jesus’ ministry and among the apostles afterwards.<\/p>\n<p>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 “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>\n<p>Preview<\/p>\n<p>• Peter’s Background<\/p>\n<p>• Peter’s Conversion and Call<\/p>\n<p>• Peter’s Place among the Twelve<\/p>\n<p>• Peter the Rock<\/p>\n<p>• Peter the Apostle<\/p>\n<p>• Peter’s Future Ministry<\/p>\n<p class=\"h2\" id=\"PetersBackground\">Peter’s Background<\/p>\n<p>Peter 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>\n<p>One 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, <span>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>\n<p>They 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 <em>Stromateis<\/em> 2.6.52) and says that Peter was present at the martyrdom of his wife (Eusebius’s <em>Ecclesiastical History<\/em> 3.30.2).<\/p>\n<p class=\"h2\" id=\"PetersConversionandCall\">Peter’s Conversion and Call<\/p>\n<p>Peter’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, <span>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>\n<p>There 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>\n<p>The 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>\n<p>It 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>\n<p>The 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, <span>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>\n<p class=\"h2\" id=\"PetersPlaceamongtheTwelve\">Peter’s Place among the Twelve<\/p>\n<p>The 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, <span>nkjv<\/span>).<\/p>\n<p>Throughout 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>\n<p>This 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, <span>kjv<\/span>). This was obviously directed at them all through Peter.<\/p>\n<p>The 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, <span>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, <span>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>\n<p class=\"h2\" id=\"PetertheRock\">Peter the Rock<\/p>\n<p>The 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” (<span>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>\n<p>Two 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>\n<p>Second, 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>\n<p class=\"h2\" id=\"PetertheApostle\">Peter the Apostle<\/p>\n<p>Two 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>\n<p>Yet 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>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p class=\"h2\" id=\"PetersFutureMinistry\">Peter’s Future Ministry<\/p>\n<p>We 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>\n<p>The 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>\n<p>There 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>\n<p>There 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>\n<p>Definite 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 <em>Ecclesiastical History<\/em> 2.25.8) says that Peter and Paul taught together in Italy. At the end of that century Irenaeus says (in <em>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” (<em>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 <em>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” (<span>kjv<\/span>).<\/p>\n<p>The 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>\n<p>Simon 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, <span>The Apostle<\/span><\/h3>\n<p>One of the 12 disciples; rose to prominence both among the disciples during Jesus’ ministry and among the apostles afterwards.<\/p>\n<p>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 “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>\n<p>Preview<\/p>\n<p>• Peter’s Background<\/p>\n<p>• Peter’s Conversion and Call<\/p>\n<p>• Peter’s Place among the Twelve<\/p>\n<p>• Peter the Rock<\/p>\n<p>• Peter the Apostle<\/p>\n<p>• Peter’s Future Ministry<\/p>\n<p class=\"h2\" id=\"PetersBackground\">Peter’s Background<\/p>\n<p>Peter 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>\n<p>One 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, <span>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>\n<p>They 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 <em>Stromateis<\/em> 2.6.52) and says that Peter was present at the martyrdom of his wife (Eusebius’s <em>Ecclesiastical History<\/em> 3.30.2).<\/p>\n<p class=\"h2\" id=\"PetersConversionandCall\">Peter’s Conversion and Call<\/p>\n<p>Peter’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, <span>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>\n<p>There 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>\n<p>The 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>\n<p>It 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>\n<p>The 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, <span>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>\n<p class=\"h2\" id=\"PetersPlaceamongtheTwelve\">Peter’s Place among the Twelve<\/p>\n<p>The 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, <span>nkjv<\/span>).<\/p>\n<p>Throughout 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>\n<p>This 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, <span>kjv<\/span>). This was obviously directed at them all through Peter.<\/p>\n<p>The 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, <span>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, <span>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>\n<p class=\"h2\" id=\"PetertheRock\">Peter the Rock<\/p>\n<p>The 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” (<span>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>\n<p>Two 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>\n<p>Second, 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>\n<p class=\"h2\" id=\"PetertheApostle\">Peter the Apostle<\/p>\n<p>Two 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>\n<p>Yet 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>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p class=\"h2\" id=\"PetersFutureMinistry\">Peter’s Future Ministry<\/p>\n<p>We 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>\n<p>The 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>\n<p>There 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>\n<p>There 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>\n<p>Definite 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 <em>Ecclesiastical History<\/em> 2.25.8) says that Peter and Paul taught together in Italy. At the end of that century Irenaeus says (in <em>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” (<em>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 <em>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” (<span>kjv<\/span>).<\/p>\n<p>The 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>\n<p>Simon 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":30154,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Philadelphia","title_en":"Philadelphia","content_ro":"<h3>PHILADELPHIA<\/h3>\n<li>1. City of the Decapolis, not specifically mentioned in any NT writing. It was located on the plateau about 25 miles (40.2 kilometers) east of the Jordan River. In 63 <span>BC<\/span> Palestine came under Roman domination. Pompey, the Roman general who conquered the region, reorganized the territory. He established a league of 10 self-governing cities or city-states. Most of these were located on the eastern side of the Jordan River. Philadelphia was the southernmost, and Damascus the northernmost, of the 10. In the Gospels this territory is referred to as the Decapolis.<\/li>\n<p><em>See also<\/em> Decapolis.<\/p>\n<li>2. City in western Asia Minor. It was one of the seven Asian cities to which the author of the book of Revelation addressed letters, mentioned in 1:11 and 3:7-13.<\/li>\n<p>This city was founded about 140 <span>BC<\/span> by Attalus II of the city of Pergamum. Attalus II was also known as “Philadelphus”; the name of the city was derived from this royal nickname. He intended that it would serve as a center for the spread of Greek culture throughout the region, especially to the people of Phrygia. Situated on a fertile plain, it was rich with vineyards and wine production. Asian Philadelphia was heavily damaged by an earthquake in the year <span>AD<\/span> 17. For the purpose of rebuilding, it was granted disaster aid by the Roman emperor Tiberius.<\/p>\n<p>When John wrote from Patmos near the end of the first century, the churches of western Asia were undergoing persecution. The church in Philadelphia was one of them. This church was enduring the persecution faithfully, and the letter to it (Rv 3:7-13) contains no words of reproach or warning. Instead, Jesus gave them encouragement and precious promises.<\/p>\n<p>Some years later, the Christian bishop and martyr Ignatius of Antioch also wrote a letter to the church in Philadelphia. He expressed appreciation for his recent visit with them, and encouraged them in Christian unity.<\/p>","content_en":"<h3>PHILADELPHIA<\/h3>\n<li>1. City of the Decapolis, not specifically mentioned in any NT writing. It was located on the plateau about 25 miles (40.2 kilometers) east of the Jordan River. In 63 <span>BC<\/span> Palestine came under Roman domination. Pompey, the Roman general who conquered the region, reorganized the territory. He established a league of 10 self-governing cities or city-states. Most of these were located on the eastern side of the Jordan River. Philadelphia was the southernmost, and Damascus the northernmost, of the 10. In the Gospels this territory is referred to as the Decapolis.<\/li>\n<p><em>See also<\/em> Decapolis.<\/p>\n<li>2. City in western Asia Minor. It was one of the seven Asian cities to which the author of the book of Revelation addressed letters, mentioned in 1:11 and 3:7-13.<\/li>\n<p>This city was founded about 140 <span>BC<\/span> by Attalus II of the city of Pergamum. Attalus II was also known as “Philadelphus”; the name of the city was derived from this royal nickname. He intended that it would serve as a center for the spread of Greek culture throughout the region, especially to the people of Phrygia. Situated on a fertile plain, it was rich with vineyards and wine production. Asian Philadelphia was heavily damaged by an earthquake in the year <span>AD<\/span> 17. For the purpose of rebuilding, it was granted disaster aid by the Roman emperor Tiberius.<\/p>\n<p>When John wrote from Patmos near the end of the first century, the churches of western Asia were undergoing persecution. The church in Philadelphia was one of them. This church was enduring the persecution faithfully, and the letter to it (Rv 3:7-13) contains no words of reproach or warning. Instead, Jesus gave them encouragement and precious promises.<\/p>\n<p>Some years later, the Christian bishop and martyr Ignatius of Antioch also wrote a letter to the church in Philadelphia. He expressed appreciation for his recent visit with them, and encouraged them in Christian unity.<\/p>","summary_ro":"PHILADELPHIA 1. City of the Decapolis, not specifically mentioned in any NT writing. It was located on the plateau about 25 miles (40.2 kilometers) east of the Jordan River. In 63 BC Palestine came under Roman domination. Pompey, the Roman general who conquered the region, reorganized the territory. He established a league of 10 self-governing cities or city-states. Most of these were located on the eastern side of the Jordan River. Philadelphia was the southernmost, and Damascus the northern...","summary_en":"PHILADELPHIA 1. City of the Decapolis, not specifically mentioned in any NT writing. It was located on the plateau about 25 miles (40.2 kilometers) east of the Jordan River. In 63 BC Palestine came under Roman domination. Pompey, the Roman general who conquered the region, reorganized the territory. He established a league of 10 self-governing cities or city-states. Most of these were located on the eastern side of the Jordan River. Philadelphia was the southernmost, and Damascus the northern...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114600,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:7","title_en":"Study Note: Apocalipsa 3:7","content_ro":"<p><strong>3:7-13<\/strong> The letter to <em>the church in Philadelphia<\/em> encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.<\/p>","content_en":"<p><strong>3:7-13<\/strong> The letter to <em>the church in Philadelphia<\/em> encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.<\/p>","summary_ro":"3:7-13 The letter to the church in Philadelphia encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.","summary_en":"3:7-13 The letter to the church in Philadelphia encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114601,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:7","title_en":"Study Note: Apocalipsa 3:7","content_ro":"<p><strong>3:7<\/strong> <em>Philadelphia<\/em> was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • <em>key of David:<\/em> Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to <em>open<\/em> and <em>close<\/em> the way to heaven (cp. Matt 16:19).<\/p>","content_en":"<p><strong>3:7<\/strong> <em>Philadelphia<\/em> was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • <em>key of David:<\/em> Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to <em>open<\/em> and <em>close<\/em> the way to heaven (cp. Matt 16:19).<\/p>","summary_ro":"3:7 Philadelphia was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • key of David: Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to open and close the way to heaven (cp. Matt 16:19).","summary_en":"3:7 Philadelphia was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • key of David: Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to open and close the way to heaven (cp. Matt 16:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151384,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:7","title_en":"Study Note: Apocalipsa 3:7","content_ro":"<p><strong>3:7-13<\/strong> The letter to <em>the church in Philadelphia<\/em> encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.<\/p>","content_en":"<p><strong>3:7-13<\/strong> The letter to <em>the church in Philadelphia<\/em> encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.<\/p>","summary_ro":"3:7-13 The letter to the church in Philadelphia encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.","summary_en":"3:7-13 The letter to the church in Philadelphia encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151386,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:7","title_en":"Study Note: Apocalipsa 3:7","content_ro":"<p><strong>3:7<\/strong> <em>Philadelphia<\/em> was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • <em>key of David:<\/em> Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to <em>open<\/em> and <em>close<\/em> the way to heaven (cp. Matt 16:19).<\/p>","content_en":"<p><strong>3:7<\/strong> <em>Philadelphia<\/em> was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • <em>key of David:<\/em> Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to <em>open<\/em> and <em>close<\/em> the way to heaven (cp. Matt 16:19).<\/p>","summary_ro":"3:7 Philadelphia was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • key of David: Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to open and close the way to heaven (cp. Matt 16:19).","summary_en":"3:7 Philadelphia was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • key of David: Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to open and close the way to heaven (cp. Matt 16:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169852,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:7","title_en":"Study Note: Apocalipsa 3:7","content_ro":"<p><strong>3:7-13<\/strong> The letter to <em>the church in Philadelphia<\/em> encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.<\/p>","content_en":"<p><strong>3:7-13<\/strong> The letter to <em>the church in Philadelphia<\/em> encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.<\/p>","summary_ro":"3:7-13 The letter to the church in Philadelphia encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.","summary_en":"3:7-13 The letter to the church in Philadelphia encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169853,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:7","title_en":"Study Note: Apocalipsa 3:7","content_ro":"<p><strong>3:7<\/strong> <em>Philadelphia<\/em> was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • <em>key of David:<\/em> Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to <em>open<\/em> and <em>close<\/em> the way to heaven (cp. Matt 16:19).<\/p>","content_en":"<p><strong>3:7<\/strong> <em>Philadelphia<\/em> was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • <em>key of David:<\/em> Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to <em>open<\/em> and <em>close<\/em> the way to heaven (cp. Matt 16:19).<\/p>","summary_ro":"3:7 Philadelphia was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • key of David: Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to open and close the way to heaven (cp. Matt 16:19).","summary_en":"3:7 Philadelphia was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • key of David: Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to open and close the way to heaven (cp. Matt 16:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":206995,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:7","title_en":"Study Note: Apocalipsa 3:7","content_ro":"<p><strong>3:7-13<\/strong> The letter to <em>the church in Philadelphia<\/em> encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.<\/p>","content_en":"<p><strong>3:7-13<\/strong> The letter to <em>the church in Philadelphia<\/em> encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.<\/p>","summary_ro":"3:7-13 The letter to the church in Philadelphia encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.","summary_en":"3:7-13 The letter to the church in Philadelphia encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":206997,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:7","title_en":"Study Note: Apocalipsa 3:7","content_ro":"<p><strong>3:7<\/strong> <em>Philadelphia<\/em> was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • <em>key of David:<\/em> Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to <em>open<\/em> and <em>close<\/em> the way to heaven (cp. Matt 16:19).<\/p>","content_en":"<p><strong>3:7<\/strong> <em>Philadelphia<\/em> was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • <em>key of David:<\/em> Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to <em>open<\/em> and <em>close<\/em> the way to heaven (cp. Matt 16:19).<\/p>","summary_ro":"3:7 Philadelphia was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • key of David: Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to open and close the way to heaven (cp. Matt 16:19).","summary_en":"3:7 Philadelphia was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • key of David: Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to open and close the way to heaven (cp. Matt 16:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225104,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:7","title_en":"Study Note: Apocalipsa 3:7","content_ro":"<p><strong>3:7-13<\/strong> The letter to <em>the church in Philadelphia<\/em> encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.<\/p>","content_en":"<p><strong>3:7-13<\/strong> The letter to <em>the church in Philadelphia<\/em> encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.<\/p>","summary_ro":"3:7-13 The letter to the church in Philadelphia encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.","summary_en":"3:7-13 The letter to the church in Philadelphia encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225105,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:7","title_en":"Study Note: Apocalipsa 3:7","content_ro":"<p><strong>3:7<\/strong> <em>Philadelphia<\/em> was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • <em>key of David:<\/em> Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to <em>open<\/em> and <em>close<\/em> the way to heaven (cp. Matt 16:19).<\/p>","content_en":"<p><strong>3:7<\/strong> <em>Philadelphia<\/em> was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • <em>key of David:<\/em> Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to <em>open<\/em> and <em>close<\/em> the way to heaven (cp. Matt 16:19).<\/p>","summary_ro":"3:7 Philadelphia was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • key of David: Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to open and close the way to heaven (cp. Matt 16:19).","summary_en":"3:7 Philadelphia was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • key of David: Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to open and close the way to heaven (cp. Matt 16:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262187,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:7","title_en":"Study Note: Apocalipsa 3:7","content_ro":"<p><strong>3:7-13<\/strong> The letter to <em>the church in Philadelphia<\/em> encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.<\/p>","content_en":"<p><strong>3:7-13<\/strong> The letter to <em>the church in Philadelphia<\/em> encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.<\/p>","summary_ro":"3:7-13 The letter to the church in Philadelphia encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.","summary_en":"3:7-13 The letter to the church in Philadelphia encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262188,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:7","title_en":"Study Note: Apocalipsa 3:7","content_ro":"<p><strong>3:7<\/strong> <em>Philadelphia<\/em> was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • <em>key of David:<\/em> Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to <em>open<\/em> and <em>close<\/em> the way to heaven (cp. Matt 16:19).<\/p>","content_en":"<p><strong>3:7<\/strong> <em>Philadelphia<\/em> was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • <em>key of David:<\/em> Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to <em>open<\/em> and <em>close<\/em> the way to heaven (cp. Matt 16:19).<\/p>","summary_ro":"3:7 Philadelphia was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • key of David: Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to open and close the way to heaven (cp. Matt 16:19).","summary_en":"3:7 Philadelphia was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • key of David: Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to open and close the way to heaven (cp. Matt 16:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280356,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:7","title_en":"Study Note: Apocalipsa 3:7","content_ro":"<p><strong>3:7-13<\/strong> The letter to <em>the church in Philadelphia<\/em> encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.<\/p>","content_en":"<p><strong>3:7-13<\/strong> The letter to <em>the church in Philadelphia<\/em> encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.<\/p>","summary_ro":"3:7-13 The letter to the church in Philadelphia encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.","summary_en":"3:7-13 The letter to the church in Philadelphia encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280357,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:7","title_en":"Study Note: Apocalipsa 3:7","content_ro":"<p><strong>3:7<\/strong> <em>Philadelphia<\/em> was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • <em>key of David:<\/em> Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to <em>open<\/em> and <em>close<\/em> the way to heaven (cp. Matt 16:19).<\/p>","content_en":"<p><strong>3:7<\/strong> <em>Philadelphia<\/em> was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • <em>key of David:<\/em> Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to <em>open<\/em> and <em>close<\/em> the way to heaven (cp. Matt 16:19).<\/p>","summary_ro":"3:7 Philadelphia was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • key of David: Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to open and close the way to heaven (cp. Matt 16:19).","summary_en":"3:7 Philadelphia was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished. • This verse quotes phrases from Isa 22:22. • key of David: Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to open and close the way to heaven (cp. Matt 16:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":114602,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:8","title_en":"Study Note: Apocalipsa 3:8","content_ro":"<p><strong>3:8<\/strong> <em>I know:<\/em> See study note on 2:2-3. • <em>little strength:<\/em> Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had <em>opened a door<\/em> for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church <em>obeyed<\/em> Christ’s <em>word<\/em> and <em>did not deny<\/em> him under pressure.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>I know:<\/em> See study note on 2:2-3. • <em>little strength:<\/em> Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had <em>opened a door<\/em> for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church <em>obeyed<\/em> Christ’s <em>word<\/em> and <em>did not deny<\/em> him under pressure.<\/p>","summary_ro":"3:8 I know: See study note on 2:2-3. • little strength: Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had opened a door for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church obeyed Christ’s word and did not deny him under pressure.","summary_en":"3:8 I know: See study note on 2:2-3. • little strength: Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had opened a door for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church obeyed Christ’s word and did not deny him under pressure.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151388,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:8","title_en":"Study Note: Apocalipsa 3:8","content_ro":"<p><strong>3:8<\/strong> <em>I know:<\/em> See study note on 2:2-3. • <em>little strength:<\/em> Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had <em>opened a door<\/em> for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church <em>obeyed<\/em> Christ’s <em>word<\/em> and <em>did not deny<\/em> him under pressure.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>I know:<\/em> See study note on 2:2-3. • <em>little strength:<\/em> Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had <em>opened a door<\/em> for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church <em>obeyed<\/em> Christ’s <em>word<\/em> and <em>did not deny<\/em> him under pressure.<\/p>","summary_ro":"3:8 I know: See study note on 2:2-3. • little strength: Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had opened a door for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church obeyed Christ’s word and did not deny him under pressure.","summary_en":"3:8 I know: See study note on 2:2-3. • little strength: Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had opened a door for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church obeyed Christ’s word and did not deny him under pressure.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169854,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:8","title_en":"Study Note: Apocalipsa 3:8","content_ro":"<p><strong>3:8<\/strong> <em>I know:<\/em> See study note on 2:2-3. • <em>little strength:<\/em> Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had <em>opened a door<\/em> for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church <em>obeyed<\/em> Christ’s <em>word<\/em> and <em>did not deny<\/em> him under pressure.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>I know:<\/em> See study note on 2:2-3. • <em>little strength:<\/em> Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had <em>opened a door<\/em> for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church <em>obeyed<\/em> Christ’s <em>word<\/em> and <em>did not deny<\/em> him under pressure.<\/p>","summary_ro":"3:8 I know: See study note on 2:2-3. • little strength: Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had opened a door for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church obeyed Christ’s word and did not deny him under pressure.","summary_en":"3:8 I know: See study note on 2:2-3. • little strength: Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had opened a door for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church obeyed Christ’s word and did not deny him under pressure.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":206999,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:8","title_en":"Study Note: Apocalipsa 3:8","content_ro":"<p><strong>3:8<\/strong> <em>I know:<\/em> See study note on 2:2-3. • <em>little strength:<\/em> Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had <em>opened a door<\/em> for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church <em>obeyed<\/em> Christ’s <em>word<\/em> and <em>did not deny<\/em> him under pressure.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>I know:<\/em> See study note on 2:2-3. • <em>little strength:<\/em> Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had <em>opened a door<\/em> for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church <em>obeyed<\/em> Christ’s <em>word<\/em> and <em>did not deny<\/em> him under pressure.<\/p>","summary_ro":"3:8 I know: See study note on 2:2-3. • little strength: Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had opened a door for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church obeyed Christ’s word and did not deny him under pressure.","summary_en":"3:8 I know: See study note on 2:2-3. • little strength: Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had opened a door for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church obeyed Christ’s word and did not deny him under pressure.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225106,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:8","title_en":"Study Note: Apocalipsa 3:8","content_ro":"<p><strong>3:8<\/strong> <em>I know:<\/em> See study note on 2:2-3. • <em>little strength:<\/em> Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had <em>opened a door<\/em> for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church <em>obeyed<\/em> Christ’s <em>word<\/em> and <em>did not deny<\/em> him under pressure.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>I know:<\/em> See study note on 2:2-3. • <em>little strength:<\/em> Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had <em>opened a door<\/em> for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church <em>obeyed<\/em> Christ’s <em>word<\/em> and <em>did not deny<\/em> him under pressure.<\/p>","summary_ro":"3:8 I know: See study note on 2:2-3. • little strength: Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had opened a door for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church obeyed Christ’s word and did not deny him under pressure.","summary_en":"3:8 I know: See study note on 2:2-3. • little strength: Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had opened a door for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church obeyed Christ’s word and did not deny him under pressure.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262190,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:8","title_en":"Study Note: Apocalipsa 3:8","content_ro":"<p><strong>3:8<\/strong> <em>I know:<\/em> See study note on 2:2-3. • <em>little strength:<\/em> Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had <em>opened a door<\/em> for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church <em>obeyed<\/em> Christ’s <em>word<\/em> and <em>did not deny<\/em> him under pressure.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>I know:<\/em> See study note on 2:2-3. • <em>little strength:<\/em> Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had <em>opened a door<\/em> for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church <em>obeyed<\/em> Christ’s <em>word<\/em> and <em>did not deny<\/em> him under pressure.<\/p>","summary_ro":"3:8 I know: See study note on 2:2-3. • little strength: Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had opened a door for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church obeyed Christ’s word and did not deny him under pressure.","summary_en":"3:8 I know: See study note on 2:2-3. • little strength: Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had opened a door for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church obeyed Christ’s word and did not deny him under pressure.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280358,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:8","title_en":"Study Note: Apocalipsa 3:8","content_ro":"<p><strong>3:8<\/strong> <em>I know:<\/em> See study note on 2:2-3. • <em>little strength:<\/em> Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had <em>opened a door<\/em> for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church <em>obeyed<\/em> Christ’s <em>word<\/em> and <em>did not deny<\/em> him under pressure.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>I know:<\/em> See study note on 2:2-3. • <em>little strength:<\/em> Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had <em>opened a door<\/em> for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church <em>obeyed<\/em> Christ’s <em>word<\/em> and <em>did not deny<\/em> him under pressure.<\/p>","summary_ro":"3:8 I know: See study note on 2:2-3. • little strength: Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had opened a door for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church obeyed Christ’s word and did not deny him under pressure.","summary_en":"3:8 I know: See study note on 2:2-3. • little strength: Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had opened a door for them (see 3:7) to claim his status and authority. In spite of their weakness, the Philadelphia church obeyed Christ’s word and did not deny him under pressure.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":19787,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jew","title_en":"Jew","content_ro":"<h3>JEW<\/h3>\n<p>Judean, belonging to Judah. The short form of the English word was developed from the French. The underlying Hebrew word is used first in 2 Kings 16:6 as a national term, meaning citizens of Judah. It came into general use in the period of Jeremiah just before the exile (late sixth century <span>BC<\/span>; see Jer 32:12). It reflects a growing sense of national identity among foreign nations in an international world. In Jeremiah 34:9, a statement concerning the national principle that an individual citizen had the right to freedom from slavery uses the term “Jew.” In Jeremiah 52:28 it is poignantly used in giving the number of deported citizens.<\/p>\n<p>Once the people were in exile, the term’s national meaning was expanded with a religious one. The Jews were different from surrounding peoples in that they preserved a living religious tradition of one true God. A Jewish-Gentile polarization developed. Thus in Daniel 3:8-12 certain Jews are accused of deviating from otherwise acceptable Babylonian religious practices. The book of Esther is concerned with the problem of Jewish identity and survival in a hostile alien environment. Esther 8:17 speaks of Gentiles declaring themselves Jews in the religious sense of becoming proselytes.<\/p>\n<p>After the exile, the strongly religious meaning of “Jew” is expressed in the prophecy of Zechariah 8:23 that the Jew would be courted by Gentiles because God was with him. In Ezra 4:12 the term “Jews” is the national designation of the returned exiles, as it is in the book of Nehemiah (e.g., Neh 1:2; 4:2). In Nehemiah 13:24 there is a consciousness of the social exclusiveness of the Jews: on religious grounds, marriage to foreigners is deplored.<\/p>\n<p>In the NT “Jew” continues to have the same national and\/or religious meaning. Culturally, Jews have religious and other customs that NT documents addressed to Gentiles find it necessary to explain (Mk 7:3; Jn 5:1; 19:40). Jews are contrasted with Gentiles (Acts 11:19), Samaritans (Jn 4:9, 22), and proselytes (Acts 2:10). Jewish Christians can be called “Jews” (Gal 2:13), but there is an increasing stress on the religious distinctions between Jew and Christian. In Romans 2:17-29 Paul gives an interesting theological analysis of the term “Jew.” He is at pains to emphasize that the true meaning of the word lies not in outward religious profession but in an inward attitude to God. Paul was doubtless thinking of the inadequacy of his own life as a Jew before he was converted to the Christian faith (cf. Phil 3:3-6). His mention of “praise” in Romans 2:29 is the climax of the passage. It is a forceful play on words: in Hebrew, Judah means praise (Gn 29:35; cf. 49:8).<\/p>\n<p>The apostle Paul is here moving in the direction of regarding Christianity as the true heir of the faith of the OT. Revelation 2:9 and 3:9 express similar sentiments: to be truly a Jew is much more than a matter of birth and synagogue observance. Underlying these passages in both Revelation and Romans is obviously the issue of the messianic claims of Jesus (cf. Rom 9:3-5; 10:1-4). The NT bears sad testimony to the opposition of Jews to the Christian message. The gospel proved a cause of offense to the Jews (1 Cor 1:23). Paul himself, despite his claim of impeccable Jewish credentials (Acts 26:4-7), found himself the object of bitter Jewish attacks (21:11; 23:12, 27). Revelation 2:9 and 3:9 describe the Jews’ opposition as satanic: they were carrying out the work of God’s adversary, Satan.<\/p>\n<p>These negative overtones are especially attached to the use of the word “Jew” in John’s Gospel. It is found some 70 times, versus about five or six instances in each of the synoptic Gospels. Some passages, such as those already cited, have no associations of hostility. But in most cases the fourth Gospel uses “Jews” in the sense of the religious authorities, especially those in Jerusalem, who were hostile to Jesus (see, e.g., Jn 5:18; 9:18; 11:8; 18:36). It is noteworthy that in 9:22 the parents of the blind man, clearly Jews themselves, are said, literally, to fear the investigating Jews. In 18:14 “Jews” stands for the chief priests and Pharisees of 18:3. It must be emphasized that the author, who was obviously a Jew himself, was not expressing an anti-Semitic viewpoint as such. He condemned not race or people but those who opposed Jesus. He gladly acknowledged that some Jews put their faith in Jesus (8:31; 11:45: 12:11). Nathanael is featured as a type of the Christian Jew, a true Israelite “in whom is no guile” (1:47; cf. v 31; see Gn 27:35; 32:28).<\/p>\n<p><em>See also<\/em> Diaspora of the Jews; Israel, History of; Judaism; Judaizers; Pharisees; Postexilic Period.<\/p>","content_en":"<h3>JEW<\/h3>\n<p>Judean, belonging to Judah. The short form of the English word was developed from the French. The underlying Hebrew word is used first in 2 Kings 16:6 as a national term, meaning citizens of Judah. It came into general use in the period of Jeremiah just before the exile (late sixth century <span>BC<\/span>; see Jer 32:12). It reflects a growing sense of national identity among foreign nations in an international world. In Jeremiah 34:9, a statement concerning the national principle that an individual citizen had the right to freedom from slavery uses the term “Jew.” In Jeremiah 52:28 it is poignantly used in giving the number of deported citizens.<\/p>\n<p>Once the people were in exile, the term’s national meaning was expanded with a religious one. The Jews were different from surrounding peoples in that they preserved a living religious tradition of one true God. A Jewish-Gentile polarization developed. Thus in Daniel 3:8-12 certain Jews are accused of deviating from otherwise acceptable Babylonian religious practices. The book of Esther is concerned with the problem of Jewish identity and survival in a hostile alien environment. Esther 8:17 speaks of Gentiles declaring themselves Jews in the religious sense of becoming proselytes.<\/p>\n<p>After the exile, the strongly religious meaning of “Jew” is expressed in the prophecy of Zechariah 8:23 that the Jew would be courted by Gentiles because God was with him. In Ezra 4:12 the term “Jews” is the national designation of the returned exiles, as it is in the book of Nehemiah (e.g., Neh 1:2; 4:2). In Nehemiah 13:24 there is a consciousness of the social exclusiveness of the Jews: on religious grounds, marriage to foreigners is deplored.<\/p>\n<p>In the NT “Jew” continues to have the same national and\/or religious meaning. Culturally, Jews have religious and other customs that NT documents addressed to Gentiles find it necessary to explain (Mk 7:3; Jn 5:1; 19:40). Jews are contrasted with Gentiles (Acts 11:19), Samaritans (Jn 4:9, 22), and proselytes (Acts 2:10). Jewish Christians can be called “Jews” (Gal 2:13), but there is an increasing stress on the religious distinctions between Jew and Christian. In Romans 2:17-29 Paul gives an interesting theological analysis of the term “Jew.” He is at pains to emphasize that the true meaning of the word lies not in outward religious profession but in an inward attitude to God. Paul was doubtless thinking of the inadequacy of his own life as a Jew before he was converted to the Christian faith (cf. Phil 3:3-6). His mention of “praise” in Romans 2:29 is the climax of the passage. It is a forceful play on words: in Hebrew, Judah means praise (Gn 29:35; cf. 49:8).<\/p>\n<p>The apostle Paul is here moving in the direction of regarding Christianity as the true heir of the faith of the OT. Revelation 2:9 and 3:9 express similar sentiments: to be truly a Jew is much more than a matter of birth and synagogue observance. Underlying these passages in both Revelation and Romans is obviously the issue of the messianic claims of Jesus (cf. Rom 9:3-5; 10:1-4). The NT bears sad testimony to the opposition of Jews to the Christian message. The gospel proved a cause of offense to the Jews (1 Cor 1:23). Paul himself, despite his claim of impeccable Jewish credentials (Acts 26:4-7), found himself the object of bitter Jewish attacks (21:11; 23:12, 27). Revelation 2:9 and 3:9 describe the Jews’ opposition as satanic: they were carrying out the work of God’s adversary, Satan.<\/p>\n<p>These negative overtones are especially attached to the use of the word “Jew” in John’s Gospel. It is found some 70 times, versus about five or six instances in each of the synoptic Gospels. Some passages, such as those already cited, have no associations of hostility. But in most cases the fourth Gospel uses “Jews” in the sense of the religious authorities, especially those in Jerusalem, who were hostile to Jesus (see, e.g., Jn 5:18; 9:18; 11:8; 18:36). It is noteworthy that in 9:22 the parents of the blind man, clearly Jews themselves, are said, literally, to fear the investigating Jews. In 18:14 “Jews” stands for the chief priests and Pharisees of 18:3. It must be emphasized that the author, who was obviously a Jew himself, was not expressing an anti-Semitic viewpoint as such. He condemned not race or people but those who opposed Jesus. He gladly acknowledged that some Jews put their faith in Jesus (8:31; 11:45: 12:11). Nathanael is featured as a type of the Christian Jew, a true Israelite “in whom is no guile” (1:47; cf. v 31; see Gn 27:35; 32:28).<\/p>\n<p><em>See also<\/em> Diaspora of the Jews; Israel, History of; Judaism; Judaizers; Pharisees; Postexilic Period.<\/p>","summary_ro":"JEW Judean, belonging to Judah. The short form of the English word was developed from the French. The underlying Hebrew word is used first in 2 Kings 16:6 as a national term, meaning citizens of Judah. It came into general use in the period of Jeremiah just before the exile (late sixth century BC; see Jer 32:12). It reflects a growing sense of national identity among foreign nations in an international world. In Jeremiah 34:9, a statement concerning the national principle that an individual c...","summary_en":"JEW Judean, belonging to Judah. The short form of the English word was developed from the French. The underlying Hebrew word is used first in 2 Kings 16:6 as a national term, meaning citizens of Judah. It came into general use in the period of Jeremiah just before the exile (late sixth century BC; see Jer 32:12). It reflects a growing sense of national identity among foreign nations in an international world. In Jeremiah 34:9, a statement concerning the national principle that an individual c...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114603,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:9","title_en":"Study Note: Apocalipsa 3:9","content_ro":"<p><strong>3:9<\/strong> <em>those who belong to Satan’s synagogue:<\/em> The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • <em>bow down at your feet:<\/em> In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately <em>acknowledge that<\/em> Christians <em>are the ones<\/em> God loves.<\/p>","content_en":"<p><strong>3:9<\/strong> <em>those who belong to Satan’s synagogue:<\/em> The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • <em>bow down at your feet:<\/em> In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately <em>acknowledge that<\/em> Christians <em>are the ones<\/em> God loves.<\/p>","summary_ro":"3:9 those who belong to Satan’s synagogue: The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • bow down at your feet: In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately acknowledge that Christians are the ones God loves.","summary_en":"3:9 those who belong to Satan’s synagogue: The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • bow down at your feet: In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately acknowledge that Christians are the ones God loves.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151390,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:9","title_en":"Study Note: Apocalipsa 3:9","content_ro":"<p><strong>3:9<\/strong> <em>those who belong to Satan’s synagogue:<\/em> The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • <em>bow down at your feet:<\/em> In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately <em>acknowledge that<\/em> Christians <em>are the ones<\/em> God loves.<\/p>","content_en":"<p><strong>3:9<\/strong> <em>those who belong to Satan’s synagogue:<\/em> The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • <em>bow down at your feet:<\/em> In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately <em>acknowledge that<\/em> Christians <em>are the ones<\/em> God loves.<\/p>","summary_ro":"3:9 those who belong to Satan’s synagogue: The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • bow down at your feet: In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately acknowledge that Christians are the ones God loves.","summary_en":"3:9 those who belong to Satan’s synagogue: The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • bow down at your feet: In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately acknowledge that Christians are the ones God loves.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169855,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:9","title_en":"Study Note: Apocalipsa 3:9","content_ro":"<p><strong>3:9<\/strong> <em>those who belong to Satan’s synagogue:<\/em> The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • <em>bow down at your feet:<\/em> In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately <em>acknowledge that<\/em> Christians <em>are the ones<\/em> God loves.<\/p>","content_en":"<p><strong>3:9<\/strong> <em>those who belong to Satan’s synagogue:<\/em> The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • <em>bow down at your feet:<\/em> In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately <em>acknowledge that<\/em> Christians <em>are the ones<\/em> God loves.<\/p>","summary_ro":"3:9 those who belong to Satan’s synagogue: The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • bow down at your feet: In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately acknowledge that Christians are the ones God loves.","summary_en":"3:9 those who belong to Satan’s synagogue: The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • bow down at your feet: In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately acknowledge that Christians are the ones God loves.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":207001,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:9","title_en":"Study Note: Apocalipsa 3:9","content_ro":"<p><strong>3:9<\/strong> <em>those who belong to Satan’s synagogue:<\/em> The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • <em>bow down at your feet:<\/em> In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately <em>acknowledge that<\/em> Christians <em>are the ones<\/em> God loves.<\/p>","content_en":"<p><strong>3:9<\/strong> <em>those who belong to Satan’s synagogue:<\/em> The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • <em>bow down at your feet:<\/em> In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately <em>acknowledge that<\/em> Christians <em>are the ones<\/em> God loves.<\/p>","summary_ro":"3:9 those who belong to Satan’s synagogue: The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • bow down at your feet: In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately acknowledge that Christians are the ones God loves.","summary_en":"3:9 those who belong to Satan’s synagogue: The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • bow down at your feet: In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately acknowledge that Christians are the ones God loves.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225107,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:9","title_en":"Study Note: Apocalipsa 3:9","content_ro":"<p><strong>3:9<\/strong> <em>those who belong to Satan’s synagogue:<\/em> The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • <em>bow down at your feet:<\/em> In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately <em>acknowledge that<\/em> Christians <em>are the ones<\/em> God loves.<\/p>","content_en":"<p><strong>3:9<\/strong> <em>those who belong to Satan’s synagogue:<\/em> The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • <em>bow down at your feet:<\/em> In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately <em>acknowledge that<\/em> Christians <em>are the ones<\/em> God loves.<\/p>","summary_ro":"3:9 those who belong to Satan’s synagogue: The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • bow down at your feet: In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately acknowledge that Christians are the ones God loves.","summary_en":"3:9 those who belong to Satan’s synagogue: The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • bow down at your feet: In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately acknowledge that Christians are the ones God loves.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262192,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:9","title_en":"Study Note: Apocalipsa 3:9","content_ro":"<p><strong>3:9<\/strong> <em>those who belong to Satan’s synagogue:<\/em> The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • <em>bow down at your feet:<\/em> In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately <em>acknowledge that<\/em> Christians <em>are the ones<\/em> God loves.<\/p>","content_en":"<p><strong>3:9<\/strong> <em>those who belong to Satan’s synagogue:<\/em> The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • <em>bow down at your feet:<\/em> In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately <em>acknowledge that<\/em> Christians <em>are the ones<\/em> God loves.<\/p>","summary_ro":"3:9 those who belong to Satan’s synagogue: The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • bow down at your feet: In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately acknowledge that Christians are the ones God loves.","summary_en":"3:9 those who belong to Satan’s synagogue: The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • bow down at your feet: In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately acknowledge that Christians are the ones God loves.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280359,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:9","title_en":"Study Note: Apocalipsa 3:9","content_ro":"<p><strong>3:9<\/strong> <em>those who belong to Satan’s synagogue:<\/em> The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • <em>bow down at your feet:<\/em> In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately <em>acknowledge that<\/em> Christians <em>are the ones<\/em> God loves.<\/p>","content_en":"<p><strong>3:9<\/strong> <em>those who belong to Satan’s synagogue:<\/em> The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • <em>bow down at your feet:<\/em> In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately <em>acknowledge that<\/em> Christians <em>are the ones<\/em> God loves.<\/p>","summary_ro":"3:9 those who belong to Satan’s synagogue: The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • bow down at your feet: In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately acknowledge that Christians are the ones God loves.","summary_en":"3:9 those who belong to Satan’s synagogue: The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9). • bow down at your feet: In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23; 60:14). The church’s human enemies will ultimately acknowledge that Christians are the ones God loves.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":114604,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:10","title_en":"Study Note: Apocalipsa 3:10","content_ro":"<p><strong>3:10<\/strong> Jesus will <em>protect<\/em> Christians who <em>persevere<\/em> through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • <em>The great time of testing<\/em> refers to the end times, when the world experiences tribulation.<\/p>","content_en":"<p><strong>3:10<\/strong> Jesus will <em>protect<\/em> Christians who <em>persevere<\/em> through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • <em>The great time of testing<\/em> refers to the end times, when the world experiences tribulation.<\/p>","summary_ro":"3:10 Jesus will protect Christians who persevere through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • The great time of testing refers to the end times, when the world experiences tribulation.","summary_en":"3:10 Jesus will protect Christians who persevere through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • The great time of testing refers to the end times, when the world experiences tribulation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151392,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:10","title_en":"Study Note: Apocalipsa 3:10","content_ro":"<p><strong>3:10<\/strong> Jesus will <em>protect<\/em> Christians who <em>persevere<\/em> through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • <em>The great time of testing<\/em> refers to the end times, when the world experiences tribulation.<\/p>","content_en":"<p><strong>3:10<\/strong> Jesus will <em>protect<\/em> Christians who <em>persevere<\/em> through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • <em>The great time of testing<\/em> refers to the end times, when the world experiences tribulation.<\/p>","summary_ro":"3:10 Jesus will protect Christians who persevere through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • The great time of testing refers to the end times, when the world experiences tribulation.","summary_en":"3:10 Jesus will protect Christians who persevere through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • The great time of testing refers to the end times, when the world experiences tribulation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169856,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:10","title_en":"Study Note: Apocalipsa 3:10","content_ro":"<p><strong>3:10<\/strong> Jesus will <em>protect<\/em> Christians who <em>persevere<\/em> through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • <em>The great time of testing<\/em> refers to the end times, when the world experiences tribulation.<\/p>","content_en":"<p><strong>3:10<\/strong> Jesus will <em>protect<\/em> Christians who <em>persevere<\/em> through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • <em>The great time of testing<\/em> refers to the end times, when the world experiences tribulation.<\/p>","summary_ro":"3:10 Jesus will protect Christians who persevere through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • The great time of testing refers to the end times, when the world experiences tribulation.","summary_en":"3:10 Jesus will protect Christians who persevere through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • The great time of testing refers to the end times, when the world experiences tribulation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":207003,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:10","title_en":"Study Note: Apocalipsa 3:10","content_ro":"<p><strong>3:10<\/strong> Jesus will <em>protect<\/em> Christians who <em>persevere<\/em> through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • <em>The great time of testing<\/em> refers to the end times, when the world experiences tribulation.<\/p>","content_en":"<p><strong>3:10<\/strong> Jesus will <em>protect<\/em> Christians who <em>persevere<\/em> through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • <em>The great time of testing<\/em> refers to the end times, when the world experiences tribulation.<\/p>","summary_ro":"3:10 Jesus will protect Christians who persevere through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • The great time of testing refers to the end times, when the world experiences tribulation.","summary_en":"3:10 Jesus will protect Christians who persevere through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • The great time of testing refers to the end times, when the world experiences tribulation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225108,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:10","title_en":"Study Note: Apocalipsa 3:10","content_ro":"<p><strong>3:10<\/strong> Jesus will <em>protect<\/em> Christians who <em>persevere<\/em> through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • <em>The great time of testing<\/em> refers to the end times, when the world experiences tribulation.<\/p>","content_en":"<p><strong>3:10<\/strong> Jesus will <em>protect<\/em> Christians who <em>persevere<\/em> through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • <em>The great time of testing<\/em> refers to the end times, when the world experiences tribulation.<\/p>","summary_ro":"3:10 Jesus will protect Christians who persevere through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • The great time of testing refers to the end times, when the world experiences tribulation.","summary_en":"3:10 Jesus will protect Christians who persevere through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • The great time of testing refers to the end times, when the world experiences tribulation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262194,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:10","title_en":"Study Note: Apocalipsa 3:10","content_ro":"<p><strong>3:10<\/strong> Jesus will <em>protect<\/em> Christians who <em>persevere<\/em> through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • <em>The great time of testing<\/em> refers to the end times, when the world experiences tribulation.<\/p>","content_en":"<p><strong>3:10<\/strong> Jesus will <em>protect<\/em> Christians who <em>persevere<\/em> through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • <em>The great time of testing<\/em> refers to the end times, when the world experiences tribulation.<\/p>","summary_ro":"3:10 Jesus will protect Christians who persevere through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • The great time of testing refers to the end times, when the world experiences tribulation.","summary_en":"3:10 Jesus will protect Christians who persevere through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • The great time of testing refers to the end times, when the world experiences tribulation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280360,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:10","title_en":"Study Note: Apocalipsa 3:10","content_ro":"<p><strong>3:10<\/strong> Jesus will <em>protect<\/em> Christians who <em>persevere<\/em> through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • <em>The great time of testing<\/em> refers to the end times, when the world experiences tribulation.<\/p>","content_en":"<p><strong>3:10<\/strong> Jesus will <em>protect<\/em> Christians who <em>persevere<\/em> through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • <em>The great time of testing<\/em> refers to the end times, when the world experiences tribulation.<\/p>","summary_ro":"3:10 Jesus will protect Christians who persevere through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • The great time of testing refers to the end times, when the world experiences tribulation.","summary_en":"3:10 Jesus will protect Christians who persevere through trials (cp. Isa 43:2-4; John 10:27-28; 1 Cor 10:13; Heb 6:18-19). • The great time of testing refers to the end times, when the world experiences tribulation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123183,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":168553,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":178435,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":224169,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":233687,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":279377,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":288939,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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}],"11":[{"id":8181,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Crown","title_en":"Crown","content_ro":"<h3>CROWN<\/h3>\n<p>Headpiece symbolizing honor or high office. In addition to using the word metaphorically, the OT refers to three kinds of crowns. One type of crown was worn by the high priest and Hebrew kings. The high priest’s “holy crown” was a gold plate engraved with the words “Holy to the Lord” fastened to the front of a turban (Ex 29:6; 39:30). It symbolized his consecration as the people’s representative before God. The Hebrew kings wore a crown light enough to be worn into battle (2 Sm 1:10)—perhaps a narrow band of silk studded with jewels. Like the high priest’s, the king’s crown also indicated a divinely appointed office (2 Kgs 11:12; Pss 89:39; 132:18). A second type of crown was a massive gold and jeweled symbol of office worn by pagan kings and idols (2 Sm 12:30; Est 1:11). The prophet Zechariah placed such a crown on Joshua the high priest to indicate the union of royal and priestly functions (Zec 6:11, 14). A third type of crown was a wreath of flowers used at a banquet to symbolize joy and celebration (Sg 3:11; Is 28:1; Wisd of Sol 2:8).<\/p>\n<p>The word “crown” is used metaphorically to indicate rule or royalty (Na 3:17, <span>kjv<\/span>), glory or honor (Jb 19:9; Ps 8:5; Ez 16:12), joy (Ez 23:42), or pride (Jb 31:36; Is 28:3).<\/p>\n<p>In the NT the most common word for “crown” means a laurel wreath worn at banquets or a prize given as a civic or military honor. The apostle Paul alluded to its use as an athletic prize when he urged Christians to be disciplined in striving for a “crown” that would not wither (1 Cor 9:25; 2 Tm 2:5). Paul regarded his converts as his “joy and crown” (Phil 4:1; 1 Thes 2:19).<\/p>\n<p>A victor’s wreath symbolizes the eternal life inherited by Christians who have persevered (Jas 1:12; 1 Pt 5:4; Rv 2:10; 3:11). In the book of Revelation the victories of the locusts (9:7), the woman (12:1), and Christ (6:2; 14:14) are symbolized by laurel crowns. A different Greek word, meaning a royal crown, is used for the diadems on the heads of the dragon (12:3), the beast from the sea (13:1), and Christ (19:12).<\/p>\n<p>Jesus’ crown of thorns was a circlet formed from a prickly shrub—an ironic parody of a victor’s wreath (Mk 15:17-18). Its combination with the robe, scepter (Mt 27:27-29), and satirical inscription on the cross that Jesus was “the King of the Jews” (Mk 15:26), were all meant to mock him as a defeated messianic aspirant.<\/p>","content_en":"<h3>CROWN<\/h3>\n<p>Headpiece symbolizing honor or high office. In addition to using the word metaphorically, the OT refers to three kinds of crowns. One type of crown was worn by the high priest and Hebrew kings. The high priest’s “holy crown” was a gold plate engraved with the words “Holy to the Lord” fastened to the front of a turban (Ex 29:6; 39:30). It symbolized his consecration as the people’s representative before God. The Hebrew kings wore a crown light enough to be worn into battle (2 Sm 1:10)—perhaps a narrow band of silk studded with jewels. Like the high priest’s, the king’s crown also indicated a divinely appointed office (2 Kgs 11:12; Pss 89:39; 132:18). A second type of crown was a massive gold and jeweled symbol of office worn by pagan kings and idols (2 Sm 12:30; Est 1:11). The prophet Zechariah placed such a crown on Joshua the high priest to indicate the union of royal and priestly functions (Zec 6:11, 14). A third type of crown was a wreath of flowers used at a banquet to symbolize joy and celebration (Sg 3:11; Is 28:1; Wisd of Sol 2:8).<\/p>\n<p>The word “crown” is used metaphorically to indicate rule or royalty (Na 3:17, <span>kjv<\/span>), glory or honor (Jb 19:9; Ps 8:5; Ez 16:12), joy (Ez 23:42), or pride (Jb 31:36; Is 28:3).<\/p>\n<p>In the NT the most common word for “crown” means a laurel wreath worn at banquets or a prize given as a civic or military honor. The apostle Paul alluded to its use as an athletic prize when he urged Christians to be disciplined in striving for a “crown” that would not wither (1 Cor 9:25; 2 Tm 2:5). Paul regarded his converts as his “joy and crown” (Phil 4:1; 1 Thes 2:19).<\/p>\n<p>A victor’s wreath symbolizes the eternal life inherited by Christians who have persevered (Jas 1:12; 1 Pt 5:4; Rv 2:10; 3:11). In the book of Revelation the victories of the locusts (9:7), the woman (12:1), and Christ (6:2; 14:14) are symbolized by laurel crowns. A different Greek word, meaning a royal crown, is used for the diadems on the heads of the dragon (12:3), the beast from the sea (13:1), and Christ (19:12).<\/p>\n<p>Jesus’ crown of thorns was a circlet formed from a prickly shrub—an ironic parody of a victor’s wreath (Mk 15:17-18). Its combination with the robe, scepter (Mt 27:27-29), and satirical inscription on the cross that Jesus was “the King of the Jews” (Mk 15:26), were all meant to mock him as a defeated messianic aspirant.<\/p>","summary_ro":"CROWN Headpiece symbolizing honor or high office. In addition to using the word metaphorically, the OT refers to three kinds of crowns. One type of crown was worn by the high priest and Hebrew kings. The high priest’s “holy crown” was a gold plate engraved with the words “Holy to the Lord” fastened to the front of a turban (Ex 29:6; 39:30). It symbolized his consecration as the people’s representative before God. The Hebrew kings wore a crown light enough to be worn into battle (2 Sm 1:10)—pe...","summary_en":"CROWN Headpiece symbolizing honor or high office. In addition to using the word metaphorically, the OT refers to three kinds of crowns. One type of crown was worn by the high priest and Hebrew kings. The high priest’s “holy crown” was a gold plate engraved with the words “Holy to the Lord” fastened to the front of a turban (Ex 29:6; 39:30). It symbolized his consecration as the people’s representative before God. The Hebrew kings wore a crown light enough to be worn into battle (2 Sm 1:10)—pe...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114605,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:11","title_en":"Study Note: Apocalipsa 3:11","content_ro":"<p><strong>3:11<\/strong> Christians must <em>hold on<\/em><em>;<\/em> they must persevere in difficulty so they will not lose their <em>crown<\/em><em>,<\/em> their expected reward.<\/p>","content_en":"<p><strong>3:11<\/strong> Christians must <em>hold on<\/em><em>;<\/em> they must persevere in difficulty so they will not lose their <em>crown<\/em><em>,<\/em> their expected reward.<\/p>","summary_ro":"3:11 Christians must hold on; they must persevere in difficulty so they will not lose their crown, their expected reward.","summary_en":"3:11 Christians must hold on; they must persevere in difficulty so they will not lose their crown, their expected reward.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151394,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:11","title_en":"Study Note: Apocalipsa 3:11","content_ro":"<p><strong>3:11<\/strong> Christians must <em>hold on<\/em><em>;<\/em> they must persevere in difficulty so they will not lose their <em>crown<\/em><em>,<\/em> their expected reward.<\/p>","content_en":"<p><strong>3:11<\/strong> Christians must <em>hold on<\/em><em>;<\/em> they must persevere in difficulty so they will not lose their <em>crown<\/em><em>,<\/em> their expected reward.<\/p>","summary_ro":"3:11 Christians must hold on; they must persevere in difficulty so they will not lose their crown, their expected reward.","summary_en":"3:11 Christians must hold on; they must persevere in difficulty so they will not lose their crown, their expected reward.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169857,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:11","title_en":"Study Note: Apocalipsa 3:11","content_ro":"<p><strong>3:11<\/strong> Christians must <em>hold on<\/em><em>;<\/em> they must persevere in difficulty so they will not lose their <em>crown<\/em><em>,<\/em> their expected reward.<\/p>","content_en":"<p><strong>3:11<\/strong> Christians must <em>hold on<\/em><em>;<\/em> they must persevere in difficulty so they will not lose their <em>crown<\/em><em>,<\/em> their expected reward.<\/p>","summary_ro":"3:11 Christians must hold on; they must persevere in difficulty so they will not lose their crown, their expected reward.","summary_en":"3:11 Christians must hold on; they must persevere in difficulty so they will not lose their crown, their expected reward.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":207005,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:11","title_en":"Study Note: Apocalipsa 3:11","content_ro":"<p><strong>3:11<\/strong> Christians must <em>hold on<\/em><em>;<\/em> they must persevere in difficulty so they will not lose their <em>crown<\/em><em>,<\/em> their expected reward.<\/p>","content_en":"<p><strong>3:11<\/strong> Christians must <em>hold on<\/em><em>;<\/em> they must persevere in difficulty so they will not lose their <em>crown<\/em><em>,<\/em> their expected reward.<\/p>","summary_ro":"3:11 Christians must hold on; they must persevere in difficulty so they will not lose their crown, their expected reward.","summary_en":"3:11 Christians must hold on; they must persevere in difficulty so they will not lose their crown, their expected reward.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225109,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:11","title_en":"Study Note: Apocalipsa 3:11","content_ro":"<p><strong>3:11<\/strong> Christians must <em>hold on<\/em><em>;<\/em> they must persevere in difficulty so they will not lose their <em>crown<\/em><em>,<\/em> their expected reward.<\/p>","content_en":"<p><strong>3:11<\/strong> Christians must <em>hold on<\/em><em>;<\/em> they must persevere in difficulty so they will not lose their <em>crown<\/em><em>,<\/em> their expected reward.<\/p>","summary_ro":"3:11 Christians must hold on; they must persevere in difficulty so they will not lose their crown, their expected reward.","summary_en":"3:11 Christians must hold on; they must persevere in difficulty so they will not lose their crown, their expected reward.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262196,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:11","title_en":"Study Note: Apocalipsa 3:11","content_ro":"<p><strong>3:11<\/strong> Christians must <em>hold on<\/em><em>;<\/em> they must persevere in difficulty so they will not lose their <em>crown<\/em><em>,<\/em> their expected reward.<\/p>","content_en":"<p><strong>3:11<\/strong> Christians must <em>hold on<\/em><em>;<\/em> they must persevere in difficulty so they will not lose their <em>crown<\/em><em>,<\/em> their expected reward.<\/p>","summary_ro":"3:11 Christians must hold on; they must persevere in difficulty so they will not lose their crown, their expected reward.","summary_en":"3:11 Christians must hold on; they must persevere in difficulty so they will not lose their crown, their expected reward.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280361,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:11","title_en":"Study Note: Apocalipsa 3:11","content_ro":"<p><strong>3:11<\/strong> Christians must <em>hold on<\/em><em>;<\/em> they must persevere in difficulty so they will not lose their <em>crown<\/em><em>,<\/em> their expected reward.<\/p>","content_en":"<p><strong>3:11<\/strong> Christians must <em>hold on<\/em><em>;<\/em> they must persevere in difficulty so they will not lose their <em>crown<\/em><em>,<\/em> their expected reward.<\/p>","summary_ro":"3:11 Christians must hold on; they must persevere in difficulty so they will not lose their crown, their expected reward.","summary_en":"3:11 Christians must hold on; they must persevere in difficulty so they will not lose their crown, their expected reward.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123147,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":168481,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":178399,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":224097,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":233651,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":279305,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":288903,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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}],"12":[{"id":19259,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"New Jerusalem","title_en":"New Jerusalem","content_ro":"<h3>JERUSALEM, New<\/h3>\n<p>Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of God but also the city that is to be their home in a new world.<\/p>\n<p>This does not, of course, answer the question “What is the new Jerusalem?” A description of what it is like would be relatively simple. An explanation of what it <em>is<\/em> would be more complicated.<\/p>\n<p class=\"h2\" id=\"DescriptionoftheCity\">Description of the City<\/p>\n<p>An angel takes John to a mountaintop to show him the new Jerusalem. In the account that follows (Rv 21:10–22:5), the first thing John notes is the light, like a great jewel-like lamp, that lights the city (“the glory of God,” 21:11). Then he describes its walls and gates (21:12-14). The 12 gates bear the names of the tribes of Israel, and the wall between each gate and the next forms a single “foundation,” or block, bearing the name of one of the 12 apostles of Christ. Next, the measurements of the city are given (vv 15-17). It is 1,400 miles (2,220 kilometers) each way—not only in breadth and in length but also in height—and its wall is 216 feet (65.8 meters) thick (or high?). By working out these equivalents in miles and feet, however, we miss what John would probably have thought much more important. According to the biblical units of measurement, the city is 12,000 stadia broad and its wall is 144 cubits thick. These numbers are symbolic; as multiples of 12, they signify perfection, as do other occurrences of 12 in Revelation (e.g., 7:4-8).<\/p>\n<p>After this, John describes the materials of which the new Jerusalem is built (21:18-21). The wall is of jasper; its foundation layers are encrusted with other precious stones; its gates are pearls; and the streets and buildings within are made of “transparent gold.” As for the city itself, John notes a series of things that it does <em>not<\/em> have (vv 22-27)—no temple, no sun or moon, no night, no closing of its gates, and no evil. Finally, there are the three wonderful things that it <em>does<\/em> have (22:1-5)—the river of the water of life, the tree of life, and the throne and presence of God himself.<\/p>\n<p>Such is the new Jerusalem as John describes it. But he wants us not so much to picture what the city looks like as to understand what it means.<\/p>\n<p class=\"h2\" id=\"BackgroundoftheCity\">Background of the City<\/p>\n<p>OT history presents the city of David, old Jerusalem, as the place where God’s rule over his people and his presence among them was centered. In that Jerusalem stood both the temple, where the priests served, and the throne of the kings who governed as God’s deputies. It was the metropolis, or “mother city,” of Israel, the people of God. But the whole Bible is about God’s redeeming a people for himself, out of all nations, in all ages—a greater Israel of which OT Israel is only the vanguard. So it is natural that the last revelation the Bible gives should be a vision of that greater people—home at last in the true mother city, a new and greater Jerusalem.<\/p>\n<p>The OT prophets witnessed the decline of old Jerusalem. They watched with grief and anger as it disappointed the hope that it would live up to its high destiny. As it became infected with sin and folly, and as its kings and priests increasingly betrayed their calling, two of these prophets in particular began to look forward to a Jerusalem that one day would be what it was meant to be. Ezekiel (chs 40–48) foresaw the city and its temple reconstructed in detail; Isaiah (chs 52, 60–66) described this latter-day Jerusalem in even more glowing terms. The vision of both prophets tie in closely with the vision John records in Revelation 21–22.<\/p>\n<p>In the period between the OT and NT, Jewish writers became yet more disillusioned with the way things were going, and they encouraged their readers not so much with hopes of the renewal of the earthly Jerusalem as with imaginative descriptions of the heavenly one. This, they reckoned, existed already; at the end of the age it would come down from God out of heaven, the metropolis of his people, populous and beautiful, the place of his temple and throne. In fact, what was imagined by these apocalyptic writers is in many respects very like what would in due course actually be seen by John.<\/p>\n<p>Jesus develops all these lines of thought in quite a remarkable way. It is not simply that he foretells the final destruction of Jerusalem and its temple (Mk 13; Lk 19:41-44). If that were all, it would leave a great question unanswered. For old Jerusalem existed for a purpose, as we have seen; and if it is to be destroyed, how can that purpose then be fulfilled? Where will God’s people then find his throne and his temple?<\/p>\n<p>Jesus’ answer is that, since the Incarnation, God’s rule and God’s presence are to be found <em>in him<\/em> (Mt 28:18; Jn 14:9). He himself is the “new Jerusalem”—an entirely new kind of Jerusalem. This is borne out by the word for “new” that John uses in Revelation. There are two distinct Greek words translated in English Bibles as “new.” Sometime after the destruction of Jerusalem in <span>AD<\/span> 70, the emperor Hadrian built a “new” Jerusalem; that was the kind of “new” that simply meant the latest in a series of cities on the same site. But John’s vision is of a Jerusalem that is “new” in the sense of being fresh, clean, and different. The NT speaks in the same way of the new covenant and the new commandment (Jn 13:34; Heb 8:8), the new creation and the new man (2 Cor 5:17; Eph 2:15). John’s vision brings out the same truth by telling of seven things that will exist “no more” in the new heaven and earth: no more sea, death, sorrow, crying, pain, curse, or night (Rv 21:1, 4; 22:3-5). In these respects all will be new and different.<\/p>\n<p>There are five passages elsewhere in the NT that help to fill in the background to Revelation 21. In Galatians 4:26 Paul speaks of “Jerusalem above,” the mother city of all who receive salvation by faith, as opposed to the old Jerusalem, where those belong who seek to please God by trying to obey the law (v 25). In Ephesians 5:25-32 he speaks of the bride of Christ, by which he means the church; in John’s vision the “bride” is the “city” (Rv 21:9-10). In Philippians 3:20 we are told that the heavenly city is not simply the future home of believers but also the place of their present “citizenship.” Hebrews 12:22 makes the same point: those who believe have arrived already at the “heavenly Jerusalem.” In other words, <em>this<\/em> Jerusalem is the home of all God’s believing people, Jew and Gentile, from OT and NT times, and it seems not only to be future but also to exist already, in some sense, in the present. What, then, are we to make of John’s vision?<\/p>\n<p class=\"h2\" id=\"MeaningoftheCity\">Meaning of the City<\/p>\n<p>Some of those who expect a future Millennium (1,000-year earthly reign of Christ, between his second coming and final defeat of Satan) believe that the new Jerusalem belongs to the Millennium, because of certain indications that they think suit that period better than the eternal state that will follow it (Rv 21:24-26; 22:2). They visualize it as a literal, material city. It will presumably, then, be in the shape of a cube, or perhaps a pyramid, and some even picture it hovering like an immense spaceship above the surface of the earth.<\/p>\n<p>Most millennarians, however, and also many who do not believe in a millennium in the sense just mentioned, think that John is describing the city as it will be in eternity. They, too, may take it literally, or they think that giving the literal details in these chapters—the city’s measurements, materials, and so on—is the only way in which John could describe something that is in fact indescribable (though nonetheless real).<\/p>\n<p>In line with the message of the entire book of Revelation, many take the new Jerusalem to be the ideal city of God, which belongs not only to the future but also to the present. It exists here and now because it is a spiritual truth, not a material one. It is always “coming down . . . out of heaven” precisely because it comes to men “from God” (21:2). The fact remains, of course, that everything John records in the last two chapters of Revelation belongs to a world that will only appear after the first heaven and the first earth have passed away—a world that is (to us, at any rate) still future.<\/p>\n<p>Taking into account all these Scriptures, we may come closest to understanding the new Jerusalem if we see it as the community of Christ and his people, which will appear in its perfection only when this age has come to an end. Yet, in another sense, Christians belong to it already, and it gives them both an ideal to strive for in this world and a hope to anticipate in the next.<\/p>\n<p><em>See also<\/em> Bride of Christ; Church; Jerusalem.<\/p>","content_en":"<h3>JERUSALEM, New<\/h3>\n<p>Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of God but also the city that is to be their home in a new world.<\/p>\n<p>This does not, of course, answer the question “What is the new Jerusalem?” A description of what it is like would be relatively simple. An explanation of what it <em>is<\/em> would be more complicated.<\/p>\n<p class=\"h2\" id=\"DescriptionoftheCity\">Description of the City<\/p>\n<p>An angel takes John to a mountaintop to show him the new Jerusalem. In the account that follows (Rv 21:10–22:5), the first thing John notes is the light, like a great jewel-like lamp, that lights the city (“the glory of God,” 21:11). Then he describes its walls and gates (21:12-14). The 12 gates bear the names of the tribes of Israel, and the wall between each gate and the next forms a single “foundation,” or block, bearing the name of one of the 12 apostles of Christ. Next, the measurements of the city are given (vv 15-17). It is 1,400 miles (2,220 kilometers) each way—not only in breadth and in length but also in height—and its wall is 216 feet (65.8 meters) thick (or high?). By working out these equivalents in miles and feet, however, we miss what John would probably have thought much more important. According to the biblical units of measurement, the city is 12,000 stadia broad and its wall is 144 cubits thick. These numbers are symbolic; as multiples of 12, they signify perfection, as do other occurrences of 12 in Revelation (e.g., 7:4-8).<\/p>\n<p>After this, John describes the materials of which the new Jerusalem is built (21:18-21). The wall is of jasper; its foundation layers are encrusted with other precious stones; its gates are pearls; and the streets and buildings within are made of “transparent gold.” As for the city itself, John notes a series of things that it does <em>not<\/em> have (vv 22-27)—no temple, no sun or moon, no night, no closing of its gates, and no evil. Finally, there are the three wonderful things that it <em>does<\/em> have (22:1-5)—the river of the water of life, the tree of life, and the throne and presence of God himself.<\/p>\n<p>Such is the new Jerusalem as John describes it. But he wants us not so much to picture what the city looks like as to understand what it means.<\/p>\n<p class=\"h2\" id=\"BackgroundoftheCity\">Background of the City<\/p>\n<p>OT history presents the city of David, old Jerusalem, as the place where God’s rule over his people and his presence among them was centered. In that Jerusalem stood both the temple, where the priests served, and the throne of the kings who governed as God’s deputies. It was the metropolis, or “mother city,” of Israel, the people of God. But the whole Bible is about God’s redeeming a people for himself, out of all nations, in all ages—a greater Israel of which OT Israel is only the vanguard. So it is natural that the last revelation the Bible gives should be a vision of that greater people—home at last in the true mother city, a new and greater Jerusalem.<\/p>\n<p>The OT prophets witnessed the decline of old Jerusalem. They watched with grief and anger as it disappointed the hope that it would live up to its high destiny. As it became infected with sin and folly, and as its kings and priests increasingly betrayed their calling, two of these prophets in particular began to look forward to a Jerusalem that one day would be what it was meant to be. Ezekiel (chs 40–48) foresaw the city and its temple reconstructed in detail; Isaiah (chs 52, 60–66) described this latter-day Jerusalem in even more glowing terms. The vision of both prophets tie in closely with the vision John records in Revelation 21–22.<\/p>\n<p>In the period between the OT and NT, Jewish writers became yet more disillusioned with the way things were going, and they encouraged their readers not so much with hopes of the renewal of the earthly Jerusalem as with imaginative descriptions of the heavenly one. This, they reckoned, existed already; at the end of the age it would come down from God out of heaven, the metropolis of his people, populous and beautiful, the place of his temple and throne. In fact, what was imagined by these apocalyptic writers is in many respects very like what would in due course actually be seen by John.<\/p>\n<p>Jesus develops all these lines of thought in quite a remarkable way. It is not simply that he foretells the final destruction of Jerusalem and its temple (Mk 13; Lk 19:41-44). If that were all, it would leave a great question unanswered. For old Jerusalem existed for a purpose, as we have seen; and if it is to be destroyed, how can that purpose then be fulfilled? Where will God’s people then find his throne and his temple?<\/p>\n<p>Jesus’ answer is that, since the Incarnation, God’s rule and God’s presence are to be found <em>in him<\/em> (Mt 28:18; Jn 14:9). He himself is the “new Jerusalem”—an entirely new kind of Jerusalem. This is borne out by the word for “new” that John uses in Revelation. There are two distinct Greek words translated in English Bibles as “new.” Sometime after the destruction of Jerusalem in <span>AD<\/span> 70, the emperor Hadrian built a “new” Jerusalem; that was the kind of “new” that simply meant the latest in a series of cities on the same site. But John’s vision is of a Jerusalem that is “new” in the sense of being fresh, clean, and different. The NT speaks in the same way of the new covenant and the new commandment (Jn 13:34; Heb 8:8), the new creation and the new man (2 Cor 5:17; Eph 2:15). John’s vision brings out the same truth by telling of seven things that will exist “no more” in the new heaven and earth: no more sea, death, sorrow, crying, pain, curse, or night (Rv 21:1, 4; 22:3-5). In these respects all will be new and different.<\/p>\n<p>There are five passages elsewhere in the NT that help to fill in the background to Revelation 21. In Galatians 4:26 Paul speaks of “Jerusalem above,” the mother city of all who receive salvation by faith, as opposed to the old Jerusalem, where those belong who seek to please God by trying to obey the law (v 25). In Ephesians 5:25-32 he speaks of the bride of Christ, by which he means the church; in John’s vision the “bride” is the “city” (Rv 21:9-10). In Philippians 3:20 we are told that the heavenly city is not simply the future home of believers but also the place of their present “citizenship.” Hebrews 12:22 makes the same point: those who believe have arrived already at the “heavenly Jerusalem.” In other words, <em>this<\/em> Jerusalem is the home of all God’s believing people, Jew and Gentile, from OT and NT times, and it seems not only to be future but also to exist already, in some sense, in the present. What, then, are we to make of John’s vision?<\/p>\n<p class=\"h2\" id=\"MeaningoftheCity\">Meaning of the City<\/p>\n<p>Some of those who expect a future Millennium (1,000-year earthly reign of Christ, between his second coming and final defeat of Satan) believe that the new Jerusalem belongs to the Millennium, because of certain indications that they think suit that period better than the eternal state that will follow it (Rv 21:24-26; 22:2). They visualize it as a literal, material city. It will presumably, then, be in the shape of a cube, or perhaps a pyramid, and some even picture it hovering like an immense spaceship above the surface of the earth.<\/p>\n<p>Most millennarians, however, and also many who do not believe in a millennium in the sense just mentioned, think that John is describing the city as it will be in eternity. They, too, may take it literally, or they think that giving the literal details in these chapters—the city’s measurements, materials, and so on—is the only way in which John could describe something that is in fact indescribable (though nonetheless real).<\/p>\n<p>In line with the message of the entire book of Revelation, many take the new Jerusalem to be the ideal city of God, which belongs not only to the future but also to the present. It exists here and now because it is a spiritual truth, not a material one. It is always “coming down . . . out of heaven” precisely because it comes to men “from God” (21:2). The fact remains, of course, that everything John records in the last two chapters of Revelation belongs to a world that will only appear after the first heaven and the first earth have passed away—a world that is (to us, at any rate) still future.<\/p>\n<p>Taking into account all these Scriptures, we may come closest to understanding the new Jerusalem if we see it as the community of Christ and his people, which will appear in its perfection only when this age has come to an end. Yet, in another sense, Christians belong to it already, and it gives them both an ideal to strive for in this world and a hope to anticipate in the next.<\/p>\n<p><em>See also<\/em> Bride of Christ; Church; Jerusalem.<\/p>","summary_ro":"JERUSALEM, New Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of Go...","summary_en":"JERUSALEM, New Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of Go...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27423,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"New","title_en":"New","content_ro":"<h3>NEW<\/h3>\n<p>That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new.<\/p>\n<p>That the second part of the Bible is called the <em>New<\/em> Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others.<\/p>\n<p class=\"h2\" id=\"TheExpectationoftheNew\">The Expectation of the New<\/p>\n<p>The totality of the expectation of the <em>new<\/em> is best expressed in Jeremiah and Ezekiel and in the reference in the Psalter to the “new song” to be given to the people to sing (e.g., Pss 33:3; 40:3; 149:1; cf., also Is 42:10). Jeremiah speaks of the day when God will make a new covenant with the house of Israel (Jer 31:31-34; cf. Ez 34:25-31; 37:26-28). In contrast with the old, this new covenant will be written upon the heart—that is, it will be internalized. Similarly Ezekiel (Ez 36:22-32) tells of the day when God, as an expression of his own holiness, will cleanse his people and will give a heart of flesh in place of the heart of stone. This will usher in the age of the Spirit and will bring about a new existence, characterized by security and freedom, in which the laws of God are carried out. The supreme feature of this new time is the new spirit within them (Ez 11:19). Joel speaks also of that day when the Spirit of God will be poured out on all flesh (Jl 2:28). Isaiah 65:17 states the promise of “new heavens and a new earth,” words that often reflect national circumstances and hopes (for example, after the exile). However, they came to take on new eschatological significance beyond the hope of the nation Israel.<\/p>\n<p class=\"h2\" id=\"TheComingoftheNew\">The Coming of the New<\/p>\n<p>The central proclamation of the presence of the kingdom in the world through Jesus is a declaration that the promised new age has broken into time in powerful ways. Jesus’ ministry is one of fulfillment; what has been promised by prophets has begun to take place. John the Baptist had prepared the way for the one who would bestow the promised Spirit. The giving of this Spirit is the giving of new life. Through faith in Christ, one is born anew (Jn 3:3-7). But Jesus had to die in order for this new life to be given. At the Last Supper the cup of wine Jesus shared with his disciples symbolized the blood of the new covenant (Mk 14:24).<\/p>\n<p>The early church expressed this significance in varying metaphors. This “newness of life” is expressed sacramentally through baptism (Rom 6:4). The eucharistic cup is the new covenant through blood (1 Cor 11:25). An extended discourse on the old and new covenants shows that by the shedding of his blood Christ has become mediator of a new covenant (Heb 9:15); by his blood he has opened up a new and living way into the Holy Place (10:19-20). Paul restates the promise of Ezekiel for a heart of flesh (2 Cor 3:3), after which he gives an account of the ministry of the new covenant in contrast to the old. The church represents the appearance of the new age in the domain of the old.<\/p>\n<p>The one who comes to Christ by faith is declared a new person, a new creation, for whom the old has passed away (2 Cor 5:17; Gal 6:15). Jewish-Gentile hostility disappears in the resulting “new humanity” (Eph 2:15). All other social distinctions (such as male-female, slave-free) pass away in the new humanity created afresh in Christ Jesus (Col 3:10-11).<\/p>\n<p>The newness of a person in Christ is the foundation for NT ethics (Eph 4:24; Col 3:12). The new commandment (Jn 13:34; 1 Jn 2:8) is not really new (1 Jn 2:7), but now has new possibility and dimension by virtue of the power and pattern of Jesus. Though this new life is a gift of God, the <em>process<\/em> of being made new continues. Transformation by the renewing of the mind (Rom 12:2) brings realization of the will of God. Paul declares the inner man being renewed day by day (2 Cor 4:16).<\/p>\n<p class=\"h2\" id=\"TheRealizationoftheNew\">The Realization of the New<\/p>\n<p>As real as the new life of the believer may be, Scripture recognizes a tension between the new age that has come in history but is not yet fully realized. There is a projection to that time when all things are made new (Rv 21:5). With the end of the old, there is a new heaven and new earth. The new Jerusalem (v 2) “descends” as the dwelling place of God. The people of God receive a new name (3:12) as the former things pass away. To the redeemed of the Lord, a new song is given, the song of the Lamb slain from the very foundation of creation: “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” The antiphonal song returns, “To him who sits upon the throne and to the Lamb be blessing and honor and glory and might for ever and ever!” (5:12-13, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Commandment, The New; Covenant, The New; Jerusalem, New; Man, Old and New; New Creation, New Creature; New Heavens and New Earth; Regeneration.<\/p>","content_en":"<h3>NEW<\/h3>\n<p>That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new.<\/p>\n<p>That the second part of the Bible is called the <em>New<\/em> Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others.<\/p>\n<p class=\"h2\" id=\"TheExpectationoftheNew\">The Expectation of the New<\/p>\n<p>The totality of the expectation of the <em>new<\/em> is best expressed in Jeremiah and Ezekiel and in the reference in the Psalter to the “new song” to be given to the people to sing (e.g., Pss 33:3; 40:3; 149:1; cf., also Is 42:10). Jeremiah speaks of the day when God will make a new covenant with the house of Israel (Jer 31:31-34; cf. Ez 34:25-31; 37:26-28). In contrast with the old, this new covenant will be written upon the heart—that is, it will be internalized. Similarly Ezekiel (Ez 36:22-32) tells of the day when God, as an expression of his own holiness, will cleanse his people and will give a heart of flesh in place of the heart of stone. This will usher in the age of the Spirit and will bring about a new existence, characterized by security and freedom, in which the laws of God are carried out. The supreme feature of this new time is the new spirit within them (Ez 11:19). Joel speaks also of that day when the Spirit of God will be poured out on all flesh (Jl 2:28). Isaiah 65:17 states the promise of “new heavens and a new earth,” words that often reflect national circumstances and hopes (for example, after the exile). However, they came to take on new eschatological significance beyond the hope of the nation Israel.<\/p>\n<p class=\"h2\" id=\"TheComingoftheNew\">The Coming of the New<\/p>\n<p>The central proclamation of the presence of the kingdom in the world through Jesus is a declaration that the promised new age has broken into time in powerful ways. Jesus’ ministry is one of fulfillment; what has been promised by prophets has begun to take place. John the Baptist had prepared the way for the one who would bestow the promised Spirit. The giving of this Spirit is the giving of new life. Through faith in Christ, one is born anew (Jn 3:3-7). But Jesus had to die in order for this new life to be given. At the Last Supper the cup of wine Jesus shared with his disciples symbolized the blood of the new covenant (Mk 14:24).<\/p>\n<p>The early church expressed this significance in varying metaphors. This “newness of life” is expressed sacramentally through baptism (Rom 6:4). The eucharistic cup is the new covenant through blood (1 Cor 11:25). An extended discourse on the old and new covenants shows that by the shedding of his blood Christ has become mediator of a new covenant (Heb 9:15); by his blood he has opened up a new and living way into the Holy Place (10:19-20). Paul restates the promise of Ezekiel for a heart of flesh (2 Cor 3:3), after which he gives an account of the ministry of the new covenant in contrast to the old. The church represents the appearance of the new age in the domain of the old.<\/p>\n<p>The one who comes to Christ by faith is declared a new person, a new creation, for whom the old has passed away (2 Cor 5:17; Gal 6:15). Jewish-Gentile hostility disappears in the resulting “new humanity” (Eph 2:15). All other social distinctions (such as male-female, slave-free) pass away in the new humanity created afresh in Christ Jesus (Col 3:10-11).<\/p>\n<p>The newness of a person in Christ is the foundation for NT ethics (Eph 4:24; Col 3:12). The new commandment (Jn 13:34; 1 Jn 2:8) is not really new (1 Jn 2:7), but now has new possibility and dimension by virtue of the power and pattern of Jesus. Though this new life is a gift of God, the <em>process<\/em> of being made new continues. Transformation by the renewing of the mind (Rom 12:2) brings realization of the will of God. Paul declares the inner man being renewed day by day (2 Cor 4:16).<\/p>\n<p class=\"h2\" id=\"TheRealizationoftheNew\">The Realization of the New<\/p>\n<p>As real as the new life of the believer may be, Scripture recognizes a tension between the new age that has come in history but is not yet fully realized. There is a projection to that time when all things are made new (Rv 21:5). With the end of the old, there is a new heaven and new earth. The new Jerusalem (v 2) “descends” as the dwelling place of God. The people of God receive a new name (3:12) as the former things pass away. To the redeemed of the Lord, a new song is given, the song of the Lamb slain from the very foundation of creation: “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” The antiphonal song returns, “To him who sits upon the throne and to the Lamb be blessing and honor and glory and might for ever and ever!” (5:12-13, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Commandment, The New; Covenant, The New; Jerusalem, New; Man, Old and New; New Creation, New Creature; New Heavens and New Earth; Regeneration.<\/p>","summary_ro":"NEW That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new. That the second part of the Bible is called the New Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others. The...","summary_en":"NEW That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new. That the second part of the Bible is called the New Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others. The...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33024,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Revelation","title_en":"Book of Revelation","content_ro":"<h3>REVELATION, Book of<\/h3>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\n<p>From the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in <span>AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (<span>AD<\/span> 81–96).<\/p>\n<p>The origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\n<p>Likewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\n<p>The language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\n<p>While the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\n<p>The letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\n<p>Revelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\n<p>Variations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\n<p>As the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\n<p>According to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\n<p>This method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\n<p>The first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\n<p>The first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\n<p>After a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\n<p>These seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\n<p>In view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\n<p>Chapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\n<p>A new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\n<p>Chapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\n<p>The opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\n<p>The seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\n<p>The change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\n<p>Some scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\n<p>After the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\n<p>After a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\n<p>Opinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\n<p>As in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\n<p>The last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\n<p>The major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\n<p>The seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\n<p>In this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\n<p>Since the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\n<p>The woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\n<p>Turning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\n<p>The dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\n<p>The two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\n<p>Chapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\n<p>The series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\n<p>These occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\n<p>To a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\n<p>Chapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\n<p>In stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\n<p>Finally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\n<p>This vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\n<p>Although Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\n<p>The Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\n<p>The binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\n<p>In Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\n<p>The language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\n<p>John here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\n<p>Allusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\n<p>The connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\n<p>With consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\n<p><em>See also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\n<p>From the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in <span>AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (<span>AD<\/span> 81–96).<\/p>\n<p>The origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\n<p>Likewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\n<p>The language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\n<p>While the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\n<p>The letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\n<p>Revelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\n<p>Variations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\n<p>As the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\n<p>According to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\n<p>This method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\n<p>The first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\n<p>The first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\n<p>After a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\n<p>These seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\n<p>In view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\n<p>Chapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\n<p>A new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\n<p>Chapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\n<p>The opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\n<p>The seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\n<p>The change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\n<p>Some scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\n<p>After the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\n<p>After a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\n<p>Opinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\n<p>As in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\n<p>The last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\n<p>The major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\n<p>The seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\n<p>In this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\n<p>Since the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\n<p>The woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\n<p>Turning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\n<p>The dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\n<p>The two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\n<p>Chapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\n<p>The series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\n<p>These occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\n<p>To a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\n<p>Chapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\n<p>In stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\n<p>Finally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\n<p>This vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\n<p>Although Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\n<p>The Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\n<p>The binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\n<p>In Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\n<p>The language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\n<p>John here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\n<p>Allusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\n<p>The connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\n<p>With consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\n<p><em>See also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","summary_ro":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","summary_en":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37088,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Temple","title_en":"Temple","content_ro":"<h3>TEMPLE<\/h3>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Solomon’s Temple<\/p>\n<p>• Zerubbabel’s Temple<\/p>\n<p>• Herod’s Temple<\/p>\n<p>• Significance of the Temple in the Old Testament<\/p>\n<p>• Significance of the Temple in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptable to both. Jerusalem was then established as the national religious center by the return of the ark, which had been largely neglected since its capture by the Philistines (2 Sm 6:1-17). Henceforth, God’s choices of both David and Jerusalem (“Mount Zion”) were indissolubly linked (Ps 78:67-72).<\/p>\n<p>David’s great impulse was to build an adequate dwelling place for Israel’s God. The idea was initially approved by Nathan the prophet (2 Sm 7:1-3), but God revealed otherwise to him, and he conveyed the divine purpose to David (vv 4-17). In a significant wordplay, David was informed that, while he was not to build a house (temple) for God, God would build a house (dynasty) for him. David was not the one to build a temple because of the numerous wars during his reign; the temple would instead be built by his son (1 Kgs 5:3; 1 Chr 22:7-8; 28:3). Nevertheless, David enthusiastically amassed most of the necessary finances and materials and drew up the blueprints for the temple (1 Chr 22:3-5, 14; 28:2, 11-19). He also purchased the temple site (21:25).<\/p>\n<p class=\"h2\" id=\"SolomonsTemple\">Solomon’s Temple<\/p>\n\n<h5>Date<\/h5>\n<p>Construction commenced in Solomon’s fourth year, about 966 <span>BC<\/span>, and took seven years to complete (1 Kgs 6:1, 38). Everything necessary for the temple, including the workers, had been prepared by David (1 Chr 28:21). The temple evidently had first priority among Solomon’s building schemes, as he built his own palace later (1 Kgs 7:1).<\/p>\n<h5>Superintendents and Workforce<\/h5>\n<p>The principal architect for the bronze furnishings was Huram (Hebrew “Hiram”), whose father was a metal craftsman from Tyre and whose mother was an Israelite (1 Kgs 7:13-14). Cedar for the temple came from Lebanon and was felled and transported by the skilled woodsmen of another Hiram—the king of Tyre, Solomon’s ally (5:5-9). Thirty thousand Israelites, divided into three groups, were drafted to assist at Lebanon. Each group was on duty for one month in three. For the stonework, Solomon conscripted 153,600 foreigners resident in Israel to provide a self-contained group of carriers, stone cutters, and supervisors (vv 15-17; 2 Chr 2:17-18). Possibly the “men of Gebal,” with their specialized skills, formed yet another group (1 Kgs 5:18). Building the temple was obviously a national project of immense size and effort. In order to preserve the sanctity of the site and to eliminate noise, the masonry and carpentry were not done at the temple site (6:7).<\/p>\n<h5>Description<\/h5>\n<p>The details given in the Bible are sufficiently clear for us to make a reasonably accurate description of the temple. The accounts in Kings and Chronicles are supplemented by Ezekiel’s depiction of the temple (see below), which was broadly based on his knowledge of the Jerusalem temple (Ez 40–48).<\/p>\n<p>The side rooms probably rested on a foundation or platform that was separate from the temple itself (1 Kgs 6:5, 10; cf. Ez 41:8-9) and were arranged in three stories, each seven and a half feet (2.3 meters) high, extending around the whole building except for the porch side. Each successive story was one and a half feet (.5 meter) wider than the one below, these dimensions coinciding with the thickness of the side wall of the Holy Place. The ground floor rooms were seven and a half feet (2.3 meters) wide; the first story was nine feet (2.7 meters), and the second was ten and a half feet (3.2 meters). Access to the upper stories was possibly by winding staircases (1 Kgs 6:8). There is some uncertainty concerning the location of the entrances; there may have been one on either side, but only one is mentioned (v 8). As in Ezekiel’s temple (Ez 40:17, 28), there were two adjacent courts, an inner and an outer (1 Kgs 6:36; 7:12), but no dimensions are given for these. The inner court, or “court of the priests,” being next to the temple itself, was also called “the upper court” (2 Chr 4:9; Jer 36:10). The wall of the inner court was made of three layers of hewn stone held together by a layer of cedar beams (1 Kgs 6:36), and the doors of both courts were sheathed in bronze (2 Chr 4:9). The palace buildings were within the outer court area, probably with a private passageway between the palace and the temple that was later closed during the reign of Ahaz (2 Chr 4:9, 12; 2 Kgs 16:18).<\/p>\n<p>The temple itself was 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high (1 Kgs 6:2), with a porch or vestibule 15 feet (4.6 meters) deep stretching across the width. Probably the vestibule was on the east end of the temple, thus corresponding with the orientation of Ezekiel’s temple (Ez 43:1; 44:1). The larger part of the main sanctuary, next to the porch, formed the Holy Place, which was 60 feet (18.3 meters) long (1 Kgs 6:17). Beyond this was the innermost sanctuary, the Holy of Holies (or the “Most Holy Place“), which was a perfect cube of 30 feet (9.1 meters). All the interior walls were paneled with cedar decorated with flower patterns, cherubim, and palm trees, so that no masonry was visible. The walls of both inner and outer sanctuaries were “overlaid” (v 22) with pure gold. Actually the gold decoration may have been inlaid, on the basis that a solid sheath of gold would spoil the natural beauty of the wood carving. The floor was made of cypress planks (v 15). Narrow windows set high in the walls above the level of the three-storied outer chambers provided light in the Holy Place (v 4). The ceiling was paneled with beams and planks of cedar. No detail is given about the exterior roofing, but probably the contemporary technique was employed, using a wooden, latticelike framework into which a waterproof, limestone plaster was packed and rolled.<\/p>\n<p>The outer porch was apparently an open space, since no doors are mentioned. Access into the Holy Place was by double doors, both hinged to fold back on themselves, made of cypress and decorated in exactly the same way as the interior walls (vv 34-35). The doorposts were made of olive wood. Within the Holy Place was the altar of incense made of cedar overlaid with gold; it was placed centrally before the Holy of Holies. Also in the Holy Place were a table for the bread of the Presence of God, ten lampstands arranged in two groups of five on either side, and various utensils required for maintaining the priestly duties (1 Kgs 7:48-50). All these were made or overlaid with gold. The ten tables, arranged five on each side, were presumably for the utensils and accessories (2 Chr 4:8).<\/p>\n<p>Between the Holy Place and the Holy of Holies was a double door made of olive wood, carved with cherubim, palm trees, and flower patterns and overlaid with gold. Inside these doors, veiling still further the Holy of Holies, was a blue, purple, and crimson curtain, made of the finest fabrics and ornamented with cherubim (2 Chr 3:14).<\/p>\n<p>In the Holy of Holies were two cherubim, each 15 feet (4.6 meters) high and made of olive wood covered with gold (1 Kgs 6:23-28). Each wing measured seven and a half feet (2.3 meters). A wing of each touched the side walls; the other wings met at the center of the room. The divine throne had been considerably less impressive in the tabernacle, where a wing of each cherubim fused into the mercy seat above the ark (Ex 25:17-22). In Solomon’s temple, the ark of the covenant was placed below the forward-facing cherubim, the symbolic protectors. The ark, the only major item surviving from the Mosaic tabernacle, still contained the tablets of the law, but the pot of manna and Aaron’s rod were missing (1 Kgs 8:9).<\/p>\n<p>Immediately outside the temple and on either side of the vestibule were two hollow bronze pillars (1 Kgs 7:15-20; 2 Chr 3:15-17). According to the book of Kings, these pillars were 27 feet (8.2 meters) high, with a circumference of 18 feet (5.5 meters). The metal itself was about four inches (10.2 centimeters) thick. The pillars were surmounted by bronze, lily-shaped capitals seven and a half feet (2.3 meters) high and six feet (1.8 meters) wide, intricately adorned with a chain latticework that supported two rows of pomegranates. The total weight must have been enormous, and their size is attested to by Jeremiah, who notes that the Babylonians had to break them in pieces before transporting them to Babylon (Jer 52:17, 21-23).<\/p>\n<p>The bronze altar of sacrifice in front of the vestibule is not listed in the specifications of 1 Kings 7. However, it is mentioned in the temple dedication and subsequently (1 Kgs 8:22, 54, 64; 9:25) and clearly stood in the inner court. Its dimensions were 30 feet (9.1 meters) square and 15 feet (4.6 meters) high (2 Chr 4:1). In view of its weight, it was probably cast in sections at Solomon’s foundry in the Jordan Rift valley (vv 17-18) and then transported to the temple site for assembly.<\/p>\n<p>Probably the most striking article in the inner court was the “molten (bronze) sea,” a huge, round tank made of bronze 3 inches (8 centimeters) thick, 7½ feet (2.3 meters) high, and 15 feet (4.6 meters) in diameter (1 Kgs 7:23-26). Its rim flared out like a lily (2 Chr 4:2-5). The tank was supported on 12 bronze oxen, four on each side, and had two rows of decoration, possibly gourds or pomegranates, under the brim. Its capacity was between 10,000 and 12,000 gallons (37,850–45,420 liters). The bronze sea was used for priestly ablutions (v 6). Presumably this involved a platform of sorts, for the brim of this vast basin would have been about 15 feet (4.6 meters) above ground level.<\/p>\n<p>Hiram also constructed ten large lavers, mounted on moveable stands and placed in two groups of five, on the north and south sides of the inner court (1 Kgs 7:27-39). Basically the stands were bronze boxes, six feet (1.8 meters) square and four and a half feet (1.4 meters) high with a nine-inch (22.9-centimeter) rim around the top edge. Each corner was attached to braced posts to which the axles were fixed. The four-spoked wheels were 27 inches (68.6 centimeters) high. Into each stand there fitted a laver containing approximately 220 gallons (832.7 liters) of water, used for washing sacrificial animals (2 Chr 4:6). Probably each was adjacent to one of the ten tables that would be used to flay and otherwise prepare the sacrifices (v 8). Supplementary items, such as pots, shovels, and basins, all made of bronze, were also manufactured (1 Kgs 7:40, 45).<\/p>\n<h5>The Dedication<\/h5>\n<p>Eleven months elapsed between the completion of the temple and its dedication (1 Kgs 6:38; 8:2), during which time the major items of furniture were set in place. The dedication itself took place in the seventh month, presumably in connection with the Feast of Tabernacles and the Day of Atonement (Lv 23:23-36). The ark of the covenant was brought into its final resting place (1 Kgs 8:3-4), but the inner court proved inadequate for the vast numbers of beasts sacrificed (1 Kgs 8:62-64; 2 Chr 7:7).<\/p>\n<p>The temple employed the most sophisticated building techniques of the age, and no expense had been spared in construction, ornamentation, or equipment. Yet Solomon readily confessed its utter inadequacy to house the eternal God (1 Kgs 8:27). His prayer also underlined Israel’s propensity to forsake the Lord, contrasting the nation with God, who, though a just judge, was also merciful and faithful. The climax of the proceedings came when fire from heaven consumed the sacrifices and the shekinah glory filled the temple (2 Chr 7:1-3).<\/p>\n<h5>Later History<\/h5>\n<p>Like most ancient shrines, the temple became a treasury for national wealth and as such was often the target for attack. Shishak of Egypt plundered it within five years of Solomon’s death (1 Kgs 14:25-38). Shortly afterward, King Asa (910–869 <span>BC<\/span>) depleted its gold and silver treasures to buy Syrian help against his oppressor, Baasha (908–886 <span>BC<\/span>), king of Israel (15:16-19). Joash, the king of Judah (835–796 <span>BC<\/span>) who was concealed in the temple from the vicious Athaliah during his youth (2 Kgs 11), made provision for its repair after protesting the priests’ embezzlement of gifts (12:4-16). But after the death of Jehoiada, the high priest, Joash himself was adversely influenced by his nobles (2 Chr 24:15-19). As punishment for his apostasy, the Lord allowed the Syrians to attack, and Joash used the temple treasures to buy them off (2 Kgs 12:17-18). Hardly had provision for replacements been made, when Jehoash of Israel (798–782 <span>BC<\/span>), having shattered the arrogant pride of Amaziah of Judah (796–767 <span>BC<\/span>), again stripped the temple (14:8-14). Later, King Ahaz (735-715 <span>BC<\/span>) used the remaining resources of the temple to enlist support from the Assyrians (16:7-9), though he eventually became completely subservient to them.<\/p>\n<p> Then Hezekiah (715–686 <span>BC<\/span>), one of the great reforming kings, thoroughly renovated the temple and restored worship after it had fallen into disuse during theclosing years of Ahaz (2 Chr 29:1-19; 31:9-21). Manasseh (696–642 <span>BC<\/span>), however, completely reversed his father’s policy, bringing the practices of Canaanite and Mesopotamian worship into the temple (2 Kgs 21:3-7). His conversion experience, which probably occurred late in his reign and resulted in certain reform measures in the temple (2 Chr 33:12-19), was not far-reaching enough to escape the final judgment that his reign was the dark spot of Judah’s history (2 Kgs 21:10-16).<\/p>\n<p>Manasseh’s grandson Josiah (640–609 <span>BC<\/span>), was the second great reforming king. He organized the repair of the temple in 622 <span>BC<\/span>, during which the lost Book of the Law (almost certainly the book of Deuteronomy) was discovered (2 Kgs 22:3-13). As a result, Josiah’s reformation gained a new dimension and sense of urgency (22:14–23:3). The reformation included a thorough purge of all idolatrous elements from the temple (23:4-12) and the restoration of the traditional festivals. Sadly, however, Josiah’s reformation died with him, and Judah’s downward slide continued under the apostate Jehoiakim (609–598 <span>BC<\/span>). It was probably during this time that Jeremiah preached his famous temple sermon foretelling its destruction (Jer 7:1–8:3; 26:1-19), which alienated him from the religious leaders. In Nebuchadnezzar’s reprisal raid following Jehoiakim’s rebellion in 601 <span>BC<\/span> (2 Kgs 24:1-4), Jerusalem was captured (596 <span>BC<\/span>) and many of the temple treasures were transported to Babylon (2 Chr 36:7). The temple itself appears to have escaped damage, but when Judah again rebelled under Zedekiah (597–586 <span>BC<\/span>), the temple was demolished (2 Kgs 25:8-10). The remaining temple treasures were taken away.<\/p>\n<p class=\"h2\" id=\"ZerubbabelsTemple\">Zerubbabel’s Temple<\/p>\n<h5>Construction<\/h5>\n<p>Although the temple was devastated, the site still remained as a place of pilgrimage during the exile (Jer 41:4-5). In 538 <span>BC<\/span> the Persian king, Cyrus, in pursuance of a liberal policy diametrically opposed to that of the earlier empires, permitted the Jews to return from exile. And he authorized the rebuilding of the temple, financing it from the Persian treasury.<\/p>\n<p>In the book of Ezra, the decree of authorization has been preserved in two forms: the general proclamation (Ezr 1:2-4) and a more prosaic memorandum in the national archives indicating the main temple specifications and the amount of promised Persian help (6:1-5). Probably only a minority of the Jews opted to leave the relative comforts of Mesopotamia for the dangers of a long journey to their desolated homeland. According to the book of Ezra, 42,360 dedicated individuals and their servants (2:64-65) responded under the leadership of Sheshbazzar (1:8-11; 5:14-16) and Zerubbabel (2:2; 3:2, 8; 4:2). With great enthusiasm, the altar was rebuilt on the temple site and the traditional pattern of worship reestablished (3:1-6). Utilizing the grant from Persia as well as their own freewill gifts (2:68-69; 3:7), the Jews began to plan the second temple and lay its foundations (3:7-13). The initial impetus quickly died as a result of local opposition (4:1-4, 24), selfish preoccupation, and crop failures (Hg 1:2-11). In 520 <span>BC<\/span> (Ezr 4:24; Hg 1:1; Zec 1:1), inspired by the prophets Haggai and Zechariah, the Jews under Zerubbabel and Joshua the high priest commenced rebuilding. Work continued in spite of official suspicion, if not direct opposition, and the temple was completed and dedicated in 515 <span>BC<\/span> (Ezr 5:1–6:22).<\/p>\n<p>Little is known of the physical features of Zerubbabel’s temple. The inference that it was vastly inferior to Solomon’s temple (Hg 2:3) probably relates to an early stage in the building operation. In fact, the second temple stood for over 500 years. The dimensions noted in Ezra 6:3 are incomplete; the new temple was no doubt about the same size as its predecessor and was probably built on the same foundation. The construction technique appears to have followed the method of the original, with layers of timber providing a framework for sections of masonry (v 4). Clearly, there was auxiliary accommodation, probably like the side rooms of Solomon’s temple (Ezr 8:29; Neh 12:44; 13:4-5). If Persian aid was forthcoming as promised (Ezr 6:8-12), the second temple was a more splendid, substantial structure than is generally supposed.<\/p>\n<h5>Later History<\/h5>\n<p>Several references in the Apocrypha, pseudepigrapha, rabbinic writings, and the historian Josephus help to illumine the history of the temple and give more detail on its structure and furnishings. Josephus, quoting from Hecateus of Abdera (fourth century <span>BC<\/span>), states that the temple was a large building in an enclosure about 500 feet by 150 feet (152.4 meters by 45.7 meters), surrounded by a stone wall, with an altar of unhewn stones the same size as Solomon’s bronze altar (cf. 2 Chr 4:1). Within the sanctuary was a golden altar of incense and a lampstand, the flame of which burned continually. Josephus also notes that Antiochus III (223–187 <span>BC<\/span>) financially supported the temple when the Seleucids displaced the Ptolemies as masters of Jerusalem.<\/p>\n<p>Ben Sirach, early in the second century <span>BC<\/span>, commended Simon, the son of Onias the high priest, for his work in fortifying and repairing the temple area. First Maccabees provides valuable evidence of the fate of the temple during the oppression under Antiochus IV Epiphanes (175–164 <span>BC<\/span>). The books of the Maccabees recount the defilement of the altar of burnt offering (1 Macc 1:54) and the plundering of the golden lampstand, altar of incense, table of offering, veil, and other treasures (2 Macc 5:15-16; 6:2-4). When the temple was recaptured and restored, the victorious Maccabees replaced the items taken by the Seleucids, except for the altar of sacrifice, which was considered so polluted that it was dismantled and replaced by a new one constructed of unhewn stone (1 Macc 4:36-61; 2 Macc 10:1-9). Clearly the temple area was used as a fortress, both in opposition to the Seleucid garrison that was maintained in Jerusalem in the Maccabean period and in the conflicts of the later Hasmonean period. When Pompey captured Jerusalem about 63 <span>BC<\/span>, he entered the temple to assert his authority but took no plunder, thus showing respect for it.<\/p>\n<p>The history of Zerubbabel’s temple closed when Herod, having carefully preserved it from any major damage when he gained control of Jerusalem with Roman aid in 37 <span>BC<\/span>, began to dismantle it about 21 <span>BC<\/span> in preparation for the construction of his own grand temple.<\/p>\n<p class=\"h2\" id=\"HerodsTemple\">Herod’s Temple<\/p>\n<p>Apart from over 100 references in the NT, our main sources of information about Herod’s temple come from the Jewish historian Josephus and from the Middoth (a section of the Jewish rabbinic writings). There are considerable differences in detail between the two, which rules out any dogmatic interpretation in attempted reconstructions. Since Josephus was contemporary with the temple (he was born about <span>AD<\/span> 37 and died early in the second century), he is probably more reliable than the Middoth, which, dating from about <span>AD<\/span> 150, appears to exaggerate occasionally. Archaeological research has been helpful in determining the positions of the outer walls and gates.<\/p>\n<p>Herod’s motive in building his temple was political rather than religious. As an Idumean, he wished to placate his Jewish subjects by constructing a sanctuary as magnificent as Solomon’s. Possible fears that the site might be profaned, or that the existing temple might be demolished and never rebuilt, were allayed by the training of 1,000 priests as masons and the amassing of materials before the work commenced. Herod’s temple followed the tripartite plan of its predecessors, although its porch was much larger. It was built in the contemporary Greco-Roman architectural style and must therefore be regarded as distinct from Zerubbabel’s temple. Work began in 20 <span>BC<\/span>, and while the main sanctuary was quickly erected (it was in full operation within ten years), the total project was not completed until <span>AD<\/span> 64, only six years before it was destroyed by the Romans.<\/p>\n<p>Herod first prepared the site by clearing and leveling an area approximately 500 yards (457.2 meters) from north to south and about 325 yards (297.2 meters) from east to west. This involved cutting away sections of rock in some areas and building up with rubble in others. Considerable sections of the enclosing wall, constructed on stone blocks averaging about 15 feet (4.6 meters) long by 4 feet (1.2 meters) high, still survive. Some of the stones in the corners of the south wall weigh up to 70 tons (63.5 metric tons).<\/p>\n<p>The sanctuary itself seems to have been based on the same dimensions as Solomon’s temple. It was divided into the Holy Place, which was 60 feet (18.3 meters) long, 30 feet (9.1 meters) wide, and 60 feet high, and the Holy of Holies, which was 30 feet square. There was no furniture within the Holy of Holies, which was separated by a veil from the Holy Place. The Holy Place contained the seven-branch lampstand, the table for the bread of the Presence, and the incense altar. The main divergence from Solomon’s temple was the imposing porch, 150 feet (45.7 meters) in width and height. Outside was a doorway approximately 30 feet (9.1 meters) wide by 40 feet (12.2 meters) high, with an inner doorway about half that size leading into the sanctuary. By allowing empty rooms over the Holy of Holies and the Holy Place, there was a uniform roof height of 150 feet (45.7 meters). Golden spikes on the roof discouraged birds from alighting and defiling the structure. Like its predecessors, the temple was oriented toward the east and was surrounded on the other sides by three stories of rooms rising to a height of 60 feet (18.3 meters). The stone used was the local white stone, cut in huge blocks and highly polished.<\/p>\n<p>Access to the porch was by a flight of 12 steps from the Court of the Priests. Centrally placed before the porch and 33 feet (10.1 meters) away was the altar of sacrifice. Made of unhewn stone, it was a multilevel construction 15 feet (4.6 meters) high and about 48 feet (14.6 meters) square at its base. Male Israelites were allowed into this area once a year, during the Feast of the Tabernacles, to walk around the altar of sacrifice. Otherwise, they were restricted to the Court of Israel. To the east of the Court of Israel, and separated from it by a flight of 15 steps and by the ornate Great Gate, made of Corinthian bronze, was the Court of the Women. Here the offertory chests for temple expenses were located (Mk 12:41-44). The next court was the large, lower, outer Court of the Gentiles, which surrounded the inner courts and was separated from them by a balustrade and a series of warning notices. Two of these have been excavated, written in Latin and Greek and forbidding trespass by Gentiles into the inner areas, on pain of death. This outer court was widely used. Immediately inside its walls was a portico, supported by four rows of columns almost 40 feet (12.2 meters) high on the south side (the Royal Porch), and two rows on the other sides, the eastern portico known as “Solomon’s Porch” or “Solomon’s Colonnade.” Here is the area where the stalls of the money changers and merchants were set up, where the Sanhedrin met, and where Christ and the scribes taught and debated (Mk 11:27; Lk 2:46; 19:47; Jn 10:23). Here, too, the infant church met before it was rejected by a hostile Judaism (Acts 3:11; 5:12). Just to the northwest of the temple enclosure was the Fortress of Antonia, where the Roman governor resided while in Jerusalem, and where a Roman garrison was on hand to deal with disturbances (Acts 21:31-40). Overlooking the temple area, it was separated from it by a wide moat. The high priest’s vestments were stored in the fortress as a symbol of Roman authority. Access to the Court of the Gentiles was by four gates in the west wall; two in the south wall, where the ground fell away steeply into the valley, a site often identified as the pinnacle of the temple (Mt 4:5; Lk 4:9); and one gate in each of the east and north walls.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheOldTestament\">Significance of the Temple in the Old Testament<\/p>\n<p>The temple in Jerusalem functioned as the focal point of the tribal confederation. In spite of the attempt of Jeroboam I, the first king of the northern kingdom, to divert attention from Jerusalem by establishing shrines at Bethel and Dan (1 Kgs 12:26-30), Jerusalem never lost its preeminence. Naturally, both Hezekiah and Josiah sought to extend their reformation into the area of the northern tribes (2 Chr 30:1-12; 34:6-7), and Jerusalem was a pilgrimage center for those areas even after its destruction (Jer 41:5). The prophets foretold its destiny as the focal point of universal worship (Is 2:1-4).<\/p>\n<p>The temple was God’s dwelling place among his people. God’s presence, symbolized in the shekinah glory and the pillar of cloud, was associated with the tent of meeting (Ex 33:9-11), with the tabernacle (40:34-38), and finally with the temple (1 Kgs 8:10-11). The paradox is that while God is completely unrestricted, the temple was considered a place for God to live forever (vv 13, 27). God had chosen Zion, as he had chosen David (Pss 68:15-18; 76:2; 78:67-72), so the temple was regarded as God’s house (27:4; 42:4; 84:1-4).<\/p>\n<h5>Ezekiel’s Temple<\/h5>\n<p>Ezekiel’s detailed description of the ideal temple (Ez 40–48) was not used as the blueprint for Zerubbabel’s temple. In fact, since Ezekiel must have been familiar with Solomon’s temple before his deportation in 597 <span>BC<\/span>, his description is of greater help in determining uncertain details of the first temple. Ezekiel’s concern was to show the nature of pure worship, safeguarded from all contamination. This worship would allow the glory of God, which had departed from corrupted Solomon’s temple (9:3; 10:4, 18-19: 11:22-23), to return so that Jerusalem could again be named “the Lord is there” (43:1-5; 48:35). This thought, linked with Ezekiel’s vital concept of God’s Spirit indwelling his faithful worshipers (36:24-28), anticipated the NT teaching of the believers becoming God’s temple.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheNewTestament\">Significance of the Temple in the New Testament<\/p>\n<h5>Christ and the Temple<\/h5>\n<p>Christ showed considerable respect for the temple. When he was 12 years old, he entered into the rabbinic discussions in its porticoes and described it as his Father’s house (Lk 2:41-50). To him “the house of God” was indwelt by God (Mt 12:4; 23:21). Although he twice cleansed it in righteous anger (Mt 21:12-13; Jn 2:13-16), he wept over the impending destruction of the city and temple (Lk 19:41-44). He often taught there, but he was “greater than the temple” (Mt 12:6). When his presentation to Jerusalem as the predicted Messiah was rejected, in spite of attendant miracles, he foretold its inevitable destruction (Mt 21:9-15; 24:1-2). For a brief period after Pentecost, the early church used the temple as its meeting place, until mounting opposition drove believers from Jerusalem (Acts 5:12, 21, 42; 8:1).<\/p>\n<h5>The Church as the Temple<\/h5>\n<p>The NT writers used two different Greek words to describe the temple: <span class=\"greek\" lang=\"el\">naos<\/span> and <span class=\"greek\" lang=\"el\">hieron<\/span><em>.<\/em> <span class=\"greek\" lang=\"el\">Naos<\/span> refers to the actual sanctuary of the temple, the place of God’s dwelling. <span class=\"greek\" lang=\"el\">Hieron<\/span> refers to the temple precincts as well as to the sanctuary. Generally speaking, <span class=\"greek\" lang=\"el\">naos<\/span> was used to designate the inner section of the temple known as the Holy Place and the Holy of Holies, whereas <span class=\"greek\" lang=\"el\">hieron<\/span> included the outer court and the temple proper.<\/p>\n<p>In Paul’s epistles the word <span class=\"greek\" lang=\"el\">naos<\/span> appears six times (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 2 Thes 2:4) and <span class=\"greek\" lang=\"el\">hieron<\/span> once (1 Cor 9:13). In these verses Paul maintains the distinction of definition noted above. When speaking of the actual physical temple, he used the word <span class=\"greek\" lang=\"el\">hieron<\/span> to indicate the place where the priests offered up animal sacrifices on the altar (1 Cor 9:13), which was situated in the outer court (see Ex 27–29, 40). And when Paul referred to the abominable act of the lawless one in usurping God’s place in the temple, he used the word <span class=\"greek\" lang=\"el\">naos<\/span>—the word that designates the place of deity’s presence (2 Thes 2:4).<\/p>\n<p>In all the other Pauline passages, <span class=\"greek\" lang=\"el\">naos<\/span> is used metaphorically—to depict a human habitation for the divine Spirit. In one instance the sanctuary image is used to describe the individual believer’s body (1 Cor 6:19); in every other instance the sanctuary depicts Christ’s body, the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:21). Mistakenly, many readers think 1 Corinthians 3:16-17 speaks of the individual, but according to the Greek text, it is unquestionably clear that Paul was speaking about the collective church (specifically, the church in Corinth).<\/p>\n<p>When Paul told the church in Corinth that it was God’s sanctuary, they would have understood the image from their knowledge of pagan temples. But Paul probably had in mind the one temple in Jerusalem. The Gentiles had many gods with many temples in one city; the Jews had one God with only one temple in all of Israel. This helped to preserve unity among the Israelites. The Corinthians needed spiritual unity; they were fragmented due to their individual preferences (see 1 Cor 1:10-13).<\/p>\n<p>In Ephesians, Paul’s masterpiece on the church, he speaks of the local churches as living, organic entities that are all (compositely speaking) growing into a holy sanctuary in the Lord (Eph 2:21). Paul pictured each local church as providing God with a spiritual habitation in that locality (v 22) and as growing together with all the other churches into one holy, universal sanctuary for the Lord’s indwelling.<\/p>\n<h5>The Temple in John’s Revelation<\/h5>\n<p>In John’s revelation there is no material temple, even though he continues to use the imagery of Jerusalem and Mt Zion (Rv 3:12; 14:1; 21:2, 10, 22). Three interrelated ideas dominate. First is the concept of the church made up of martyrs, whose faithful members are God’s temple (3:12; 14:1). This temple grows gradually as the number of martyrs increases (6:11). Another aspect is the temple as the place of judgment (11:19; 14:15; 15:5–16:1). Finally, any temple in the new age is unnecessary, “for its temple is the Lord God Almighty and the Lamb” (21:22). The ultimate state will be God’s dwelling with his people—the eternal, spritual temple.<\/p>\n<p><em>See also<\/em> Altar; Ark of the Covenant; Bread of the Presence; David; Feasts and Festivals of Israel; First Jewish Revolt; Judaism; Mercy Seat; Offerings and Sacrifices; Priests and Levites; Sanctuary; Singers in the Temple; Solomon (Person).<\/p>","content_en":"<h3>TEMPLE<\/h3>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Solomon’s Temple<\/p>\n<p>• Zerubbabel’s Temple<\/p>\n<p>• Herod’s Temple<\/p>\n<p>• Significance of the Temple in the Old Testament<\/p>\n<p>• Significance of the Temple in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptable to both. Jerusalem was then established as the national religious center by the return of the ark, which had been largely neglected since its capture by the Philistines (2 Sm 6:1-17). Henceforth, God’s choices of both David and Jerusalem (“Mount Zion”) were indissolubly linked (Ps 78:67-72).<\/p>\n<p>David’s great impulse was to build an adequate dwelling place for Israel’s God. The idea was initially approved by Nathan the prophet (2 Sm 7:1-3), but God revealed otherwise to him, and he conveyed the divine purpose to David (vv 4-17). In a significant wordplay, David was informed that, while he was not to build a house (temple) for God, God would build a house (dynasty) for him. David was not the one to build a temple because of the numerous wars during his reign; the temple would instead be built by his son (1 Kgs 5:3; 1 Chr 22:7-8; 28:3). Nevertheless, David enthusiastically amassed most of the necessary finances and materials and drew up the blueprints for the temple (1 Chr 22:3-5, 14; 28:2, 11-19). He also purchased the temple site (21:25).<\/p>\n<p class=\"h2\" id=\"SolomonsTemple\">Solomon’s Temple<\/p>\n\n<h5>Date<\/h5>\n<p>Construction commenced in Solomon’s fourth year, about 966 <span>BC<\/span>, and took seven years to complete (1 Kgs 6:1, 38). Everything necessary for the temple, including the workers, had been prepared by David (1 Chr 28:21). The temple evidently had first priority among Solomon’s building schemes, as he built his own palace later (1 Kgs 7:1).<\/p>\n<h5>Superintendents and Workforce<\/h5>\n<p>The principal architect for the bronze furnishings was Huram (Hebrew “Hiram”), whose father was a metal craftsman from Tyre and whose mother was an Israelite (1 Kgs 7:13-14). Cedar for the temple came from Lebanon and was felled and transported by the skilled woodsmen of another Hiram—the king of Tyre, Solomon’s ally (5:5-9). Thirty thousand Israelites, divided into three groups, were drafted to assist at Lebanon. Each group was on duty for one month in three. For the stonework, Solomon conscripted 153,600 foreigners resident in Israel to provide a self-contained group of carriers, stone cutters, and supervisors (vv 15-17; 2 Chr 2:17-18). Possibly the “men of Gebal,” with their specialized skills, formed yet another group (1 Kgs 5:18). Building the temple was obviously a national project of immense size and effort. In order to preserve the sanctity of the site and to eliminate noise, the masonry and carpentry were not done at the temple site (6:7).<\/p>\n<h5>Description<\/h5>\n<p>The details given in the Bible are sufficiently clear for us to make a reasonably accurate description of the temple. The accounts in Kings and Chronicles are supplemented by Ezekiel’s depiction of the temple (see below), which was broadly based on his knowledge of the Jerusalem temple (Ez 40–48).<\/p>\n<p>The side rooms probably rested on a foundation or platform that was separate from the temple itself (1 Kgs 6:5, 10; cf. Ez 41:8-9) and were arranged in three stories, each seven and a half feet (2.3 meters) high, extending around the whole building except for the porch side. Each successive story was one and a half feet (.5 meter) wider than the one below, these dimensions coinciding with the thickness of the side wall of the Holy Place. The ground floor rooms were seven and a half feet (2.3 meters) wide; the first story was nine feet (2.7 meters), and the second was ten and a half feet (3.2 meters). Access to the upper stories was possibly by winding staircases (1 Kgs 6:8). There is some uncertainty concerning the location of the entrances; there may have been one on either side, but only one is mentioned (v 8). As in Ezekiel’s temple (Ez 40:17, 28), there were two adjacent courts, an inner and an outer (1 Kgs 6:36; 7:12), but no dimensions are given for these. The inner court, or “court of the priests,” being next to the temple itself, was also called “the upper court” (2 Chr 4:9; Jer 36:10). The wall of the inner court was made of three layers of hewn stone held together by a layer of cedar beams (1 Kgs 6:36), and the doors of both courts were sheathed in bronze (2 Chr 4:9). The palace buildings were within the outer court area, probably with a private passageway between the palace and the temple that was later closed during the reign of Ahaz (2 Chr 4:9, 12; 2 Kgs 16:18).<\/p>\n<p>The temple itself was 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high (1 Kgs 6:2), with a porch or vestibule 15 feet (4.6 meters) deep stretching across the width. Probably the vestibule was on the east end of the temple, thus corresponding with the orientation of Ezekiel’s temple (Ez 43:1; 44:1). The larger part of the main sanctuary, next to the porch, formed the Holy Place, which was 60 feet (18.3 meters) long (1 Kgs 6:17). Beyond this was the innermost sanctuary, the Holy of Holies (or the “Most Holy Place“), which was a perfect cube of 30 feet (9.1 meters). All the interior walls were paneled with cedar decorated with flower patterns, cherubim, and palm trees, so that no masonry was visible. The walls of both inner and outer sanctuaries were “overlaid” (v 22) with pure gold. Actually the gold decoration may have been inlaid, on the basis that a solid sheath of gold would spoil the natural beauty of the wood carving. The floor was made of cypress planks (v 15). Narrow windows set high in the walls above the level of the three-storied outer chambers provided light in the Holy Place (v 4). The ceiling was paneled with beams and planks of cedar. No detail is given about the exterior roofing, but probably the contemporary technique was employed, using a wooden, latticelike framework into which a waterproof, limestone plaster was packed and rolled.<\/p>\n<p>The outer porch was apparently an open space, since no doors are mentioned. Access into the Holy Place was by double doors, both hinged to fold back on themselves, made of cypress and decorated in exactly the same way as the interior walls (vv 34-35). The doorposts were made of olive wood. Within the Holy Place was the altar of incense made of cedar overlaid with gold; it was placed centrally before the Holy of Holies. Also in the Holy Place were a table for the bread of the Presence of God, ten lampstands arranged in two groups of five on either side, and various utensils required for maintaining the priestly duties (1 Kgs 7:48-50). All these were made or overlaid with gold. The ten tables, arranged five on each side, were presumably for the utensils and accessories (2 Chr 4:8).<\/p>\n<p>Between the Holy Place and the Holy of Holies was a double door made of olive wood, carved with cherubim, palm trees, and flower patterns and overlaid with gold. Inside these doors, veiling still further the Holy of Holies, was a blue, purple, and crimson curtain, made of the finest fabrics and ornamented with cherubim (2 Chr 3:14).<\/p>\n<p>In the Holy of Holies were two cherubim, each 15 feet (4.6 meters) high and made of olive wood covered with gold (1 Kgs 6:23-28). Each wing measured seven and a half feet (2.3 meters). A wing of each touched the side walls; the other wings met at the center of the room. The divine throne had been considerably less impressive in the tabernacle, where a wing of each cherubim fused into the mercy seat above the ark (Ex 25:17-22). In Solomon’s temple, the ark of the covenant was placed below the forward-facing cherubim, the symbolic protectors. The ark, the only major item surviving from the Mosaic tabernacle, still contained the tablets of the law, but the pot of manna and Aaron’s rod were missing (1 Kgs 8:9).<\/p>\n<p>Immediately outside the temple and on either side of the vestibule were two hollow bronze pillars (1 Kgs 7:15-20; 2 Chr 3:15-17). According to the book of Kings, these pillars were 27 feet (8.2 meters) high, with a circumference of 18 feet (5.5 meters). The metal itself was about four inches (10.2 centimeters) thick. The pillars were surmounted by bronze, lily-shaped capitals seven and a half feet (2.3 meters) high and six feet (1.8 meters) wide, intricately adorned with a chain latticework that supported two rows of pomegranates. The total weight must have been enormous, and their size is attested to by Jeremiah, who notes that the Babylonians had to break them in pieces before transporting them to Babylon (Jer 52:17, 21-23).<\/p>\n<p>The bronze altar of sacrifice in front of the vestibule is not listed in the specifications of 1 Kings 7. However, it is mentioned in the temple dedication and subsequently (1 Kgs 8:22, 54, 64; 9:25) and clearly stood in the inner court. Its dimensions were 30 feet (9.1 meters) square and 15 feet (4.6 meters) high (2 Chr 4:1). In view of its weight, it was probably cast in sections at Solomon’s foundry in the Jordan Rift valley (vv 17-18) and then transported to the temple site for assembly.<\/p>\n<p>Probably the most striking article in the inner court was the “molten (bronze) sea,” a huge, round tank made of bronze 3 inches (8 centimeters) thick, 7½ feet (2.3 meters) high, and 15 feet (4.6 meters) in diameter (1 Kgs 7:23-26). Its rim flared out like a lily (2 Chr 4:2-5). The tank was supported on 12 bronze oxen, four on each side, and had two rows of decoration, possibly gourds or pomegranates, under the brim. Its capacity was between 10,000 and 12,000 gallons (37,850–45,420 liters). The bronze sea was used for priestly ablutions (v 6). Presumably this involved a platform of sorts, for the brim of this vast basin would have been about 15 feet (4.6 meters) above ground level.<\/p>\n<p>Hiram also constructed ten large lavers, mounted on moveable stands and placed in two groups of five, on the north and south sides of the inner court (1 Kgs 7:27-39). Basically the stands were bronze boxes, six feet (1.8 meters) square and four and a half feet (1.4 meters) high with a nine-inch (22.9-centimeter) rim around the top edge. Each corner was attached to braced posts to which the axles were fixed. The four-spoked wheels were 27 inches (68.6 centimeters) high. Into each stand there fitted a laver containing approximately 220 gallons (832.7 liters) of water, used for washing sacrificial animals (2 Chr 4:6). Probably each was adjacent to one of the ten tables that would be used to flay and otherwise prepare the sacrifices (v 8). Supplementary items, such as pots, shovels, and basins, all made of bronze, were also manufactured (1 Kgs 7:40, 45).<\/p>\n<h5>The Dedication<\/h5>\n<p>Eleven months elapsed between the completion of the temple and its dedication (1 Kgs 6:38; 8:2), during which time the major items of furniture were set in place. The dedication itself took place in the seventh month, presumably in connection with the Feast of Tabernacles and the Day of Atonement (Lv 23:23-36). The ark of the covenant was brought into its final resting place (1 Kgs 8:3-4), but the inner court proved inadequate for the vast numbers of beasts sacrificed (1 Kgs 8:62-64; 2 Chr 7:7).<\/p>\n<p>The temple employed the most sophisticated building techniques of the age, and no expense had been spared in construction, ornamentation, or equipment. Yet Solomon readily confessed its utter inadequacy to house the eternal God (1 Kgs 8:27). His prayer also underlined Israel’s propensity to forsake the Lord, contrasting the nation with God, who, though a just judge, was also merciful and faithful. The climax of the proceedings came when fire from heaven consumed the sacrifices and the shekinah glory filled the temple (2 Chr 7:1-3).<\/p>\n<h5>Later History<\/h5>\n<p>Like most ancient shrines, the temple became a treasury for national wealth and as such was often the target for attack. Shishak of Egypt plundered it within five years of Solomon’s death (1 Kgs 14:25-38). Shortly afterward, King Asa (910–869 <span>BC<\/span>) depleted its gold and silver treasures to buy Syrian help against his oppressor, Baasha (908–886 <span>BC<\/span>), king of Israel (15:16-19). Joash, the king of Judah (835–796 <span>BC<\/span>) who was concealed in the temple from the vicious Athaliah during his youth (2 Kgs 11), made provision for its repair after protesting the priests’ embezzlement of gifts (12:4-16). But after the death of Jehoiada, the high priest, Joash himself was adversely influenced by his nobles (2 Chr 24:15-19). As punishment for his apostasy, the Lord allowed the Syrians to attack, and Joash used the temple treasures to buy them off (2 Kgs 12:17-18). Hardly had provision for replacements been made, when Jehoash of Israel (798–782 <span>BC<\/span>), having shattered the arrogant pride of Amaziah of Judah (796–767 <span>BC<\/span>), again stripped the temple (14:8-14). Later, King Ahaz (735-715 <span>BC<\/span>) used the remaining resources of the temple to enlist support from the Assyrians (16:7-9), though he eventually became completely subservient to them.<\/p>\n<p> Then Hezekiah (715–686 <span>BC<\/span>), one of the great reforming kings, thoroughly renovated the temple and restored worship after it had fallen into disuse during theclosing years of Ahaz (2 Chr 29:1-19; 31:9-21). Manasseh (696–642 <span>BC<\/span>), however, completely reversed his father’s policy, bringing the practices of Canaanite and Mesopotamian worship into the temple (2 Kgs 21:3-7). His conversion experience, which probably occurred late in his reign and resulted in certain reform measures in the temple (2 Chr 33:12-19), was not far-reaching enough to escape the final judgment that his reign was the dark spot of Judah’s history (2 Kgs 21:10-16).<\/p>\n<p>Manasseh’s grandson Josiah (640–609 <span>BC<\/span>), was the second great reforming king. He organized the repair of the temple in 622 <span>BC<\/span>, during which the lost Book of the Law (almost certainly the book of Deuteronomy) was discovered (2 Kgs 22:3-13). As a result, Josiah’s reformation gained a new dimension and sense of urgency (22:14–23:3). The reformation included a thorough purge of all idolatrous elements from the temple (23:4-12) and the restoration of the traditional festivals. Sadly, however, Josiah’s reformation died with him, and Judah’s downward slide continued under the apostate Jehoiakim (609–598 <span>BC<\/span>). It was probably during this time that Jeremiah preached his famous temple sermon foretelling its destruction (Jer 7:1–8:3; 26:1-19), which alienated him from the religious leaders. In Nebuchadnezzar’s reprisal raid following Jehoiakim’s rebellion in 601 <span>BC<\/span> (2 Kgs 24:1-4), Jerusalem was captured (596 <span>BC<\/span>) and many of the temple treasures were transported to Babylon (2 Chr 36:7). The temple itself appears to have escaped damage, but when Judah again rebelled under Zedekiah (597–586 <span>BC<\/span>), the temple was demolished (2 Kgs 25:8-10). The remaining temple treasures were taken away.<\/p>\n<p class=\"h2\" id=\"ZerubbabelsTemple\">Zerubbabel’s Temple<\/p>\n<h5>Construction<\/h5>\n<p>Although the temple was devastated, the site still remained as a place of pilgrimage during the exile (Jer 41:4-5). In 538 <span>BC<\/span> the Persian king, Cyrus, in pursuance of a liberal policy diametrically opposed to that of the earlier empires, permitted the Jews to return from exile. And he authorized the rebuilding of the temple, financing it from the Persian treasury.<\/p>\n<p>In the book of Ezra, the decree of authorization has been preserved in two forms: the general proclamation (Ezr 1:2-4) and a more prosaic memorandum in the national archives indicating the main temple specifications and the amount of promised Persian help (6:1-5). Probably only a minority of the Jews opted to leave the relative comforts of Mesopotamia for the dangers of a long journey to their desolated homeland. According to the book of Ezra, 42,360 dedicated individuals and their servants (2:64-65) responded under the leadership of Sheshbazzar (1:8-11; 5:14-16) and Zerubbabel (2:2; 3:2, 8; 4:2). With great enthusiasm, the altar was rebuilt on the temple site and the traditional pattern of worship reestablished (3:1-6). Utilizing the grant from Persia as well as their own freewill gifts (2:68-69; 3:7), the Jews began to plan the second temple and lay its foundations (3:7-13). The initial impetus quickly died as a result of local opposition (4:1-4, 24), selfish preoccupation, and crop failures (Hg 1:2-11). In 520 <span>BC<\/span> (Ezr 4:24; Hg 1:1; Zec 1:1), inspired by the prophets Haggai and Zechariah, the Jews under Zerubbabel and Joshua the high priest commenced rebuilding. Work continued in spite of official suspicion, if not direct opposition, and the temple was completed and dedicated in 515 <span>BC<\/span> (Ezr 5:1–6:22).<\/p>\n<p>Little is known of the physical features of Zerubbabel’s temple. The inference that it was vastly inferior to Solomon’s temple (Hg 2:3) probably relates to an early stage in the building operation. In fact, the second temple stood for over 500 years. The dimensions noted in Ezra 6:3 are incomplete; the new temple was no doubt about the same size as its predecessor and was probably built on the same foundation. The construction technique appears to have followed the method of the original, with layers of timber providing a framework for sections of masonry (v 4). Clearly, there was auxiliary accommodation, probably like the side rooms of Solomon’s temple (Ezr 8:29; Neh 12:44; 13:4-5). If Persian aid was forthcoming as promised (Ezr 6:8-12), the second temple was a more splendid, substantial structure than is generally supposed.<\/p>\n<h5>Later History<\/h5>\n<p>Several references in the Apocrypha, pseudepigrapha, rabbinic writings, and the historian Josephus help to illumine the history of the temple and give more detail on its structure and furnishings. Josephus, quoting from Hecateus of Abdera (fourth century <span>BC<\/span>), states that the temple was a large building in an enclosure about 500 feet by 150 feet (152.4 meters by 45.7 meters), surrounded by a stone wall, with an altar of unhewn stones the same size as Solomon’s bronze altar (cf. 2 Chr 4:1). Within the sanctuary was a golden altar of incense and a lampstand, the flame of which burned continually. Josephus also notes that Antiochus III (223–187 <span>BC<\/span>) financially supported the temple when the Seleucids displaced the Ptolemies as masters of Jerusalem.<\/p>\n<p>Ben Sirach, early in the second century <span>BC<\/span>, commended Simon, the son of Onias the high priest, for his work in fortifying and repairing the temple area. First Maccabees provides valuable evidence of the fate of the temple during the oppression under Antiochus IV Epiphanes (175–164 <span>BC<\/span>). The books of the Maccabees recount the defilement of the altar of burnt offering (1 Macc 1:54) and the plundering of the golden lampstand, altar of incense, table of offering, veil, and other treasures (2 Macc 5:15-16; 6:2-4). When the temple was recaptured and restored, the victorious Maccabees replaced the items taken by the Seleucids, except for the altar of sacrifice, which was considered so polluted that it was dismantled and replaced by a new one constructed of unhewn stone (1 Macc 4:36-61; 2 Macc 10:1-9). Clearly the temple area was used as a fortress, both in opposition to the Seleucid garrison that was maintained in Jerusalem in the Maccabean period and in the conflicts of the later Hasmonean period. When Pompey captured Jerusalem about 63 <span>BC<\/span>, he entered the temple to assert his authority but took no plunder, thus showing respect for it.<\/p>\n<p>The history of Zerubbabel’s temple closed when Herod, having carefully preserved it from any major damage when he gained control of Jerusalem with Roman aid in 37 <span>BC<\/span>, began to dismantle it about 21 <span>BC<\/span> in preparation for the construction of his own grand temple.<\/p>\n<p class=\"h2\" id=\"HerodsTemple\">Herod’s Temple<\/p>\n<p>Apart from over 100 references in the NT, our main sources of information about Herod’s temple come from the Jewish historian Josephus and from the Middoth (a section of the Jewish rabbinic writings). There are considerable differences in detail between the two, which rules out any dogmatic interpretation in attempted reconstructions. Since Josephus was contemporary with the temple (he was born about <span>AD<\/span> 37 and died early in the second century), he is probably more reliable than the Middoth, which, dating from about <span>AD<\/span> 150, appears to exaggerate occasionally. Archaeological research has been helpful in determining the positions of the outer walls and gates.<\/p>\n<p>Herod’s motive in building his temple was political rather than religious. As an Idumean, he wished to placate his Jewish subjects by constructing a sanctuary as magnificent as Solomon’s. Possible fears that the site might be profaned, or that the existing temple might be demolished and never rebuilt, were allayed by the training of 1,000 priests as masons and the amassing of materials before the work commenced. Herod’s temple followed the tripartite plan of its predecessors, although its porch was much larger. It was built in the contemporary Greco-Roman architectural style and must therefore be regarded as distinct from Zerubbabel’s temple. Work began in 20 <span>BC<\/span>, and while the main sanctuary was quickly erected (it was in full operation within ten years), the total project was not completed until <span>AD<\/span> 64, only six years before it was destroyed by the Romans.<\/p>\n<p>Herod first prepared the site by clearing and leveling an area approximately 500 yards (457.2 meters) from north to south and about 325 yards (297.2 meters) from east to west. This involved cutting away sections of rock in some areas and building up with rubble in others. Considerable sections of the enclosing wall, constructed on stone blocks averaging about 15 feet (4.6 meters) long by 4 feet (1.2 meters) high, still survive. Some of the stones in the corners of the south wall weigh up to 70 tons (63.5 metric tons).<\/p>\n<p>The sanctuary itself seems to have been based on the same dimensions as Solomon’s temple. It was divided into the Holy Place, which was 60 feet (18.3 meters) long, 30 feet (9.1 meters) wide, and 60 feet high, and the Holy of Holies, which was 30 feet square. There was no furniture within the Holy of Holies, which was separated by a veil from the Holy Place. The Holy Place contained the seven-branch lampstand, the table for the bread of the Presence, and the incense altar. The main divergence from Solomon’s temple was the imposing porch, 150 feet (45.7 meters) in width and height. Outside was a doorway approximately 30 feet (9.1 meters) wide by 40 feet (12.2 meters) high, with an inner doorway about half that size leading into the sanctuary. By allowing empty rooms over the Holy of Holies and the Holy Place, there was a uniform roof height of 150 feet (45.7 meters). Golden spikes on the roof discouraged birds from alighting and defiling the structure. Like its predecessors, the temple was oriented toward the east and was surrounded on the other sides by three stories of rooms rising to a height of 60 feet (18.3 meters). The stone used was the local white stone, cut in huge blocks and highly polished.<\/p>\n<p>Access to the porch was by a flight of 12 steps from the Court of the Priests. Centrally placed before the porch and 33 feet (10.1 meters) away was the altar of sacrifice. Made of unhewn stone, it was a multilevel construction 15 feet (4.6 meters) high and about 48 feet (14.6 meters) square at its base. Male Israelites were allowed into this area once a year, during the Feast of the Tabernacles, to walk around the altar of sacrifice. Otherwise, they were restricted to the Court of Israel. To the east of the Court of Israel, and separated from it by a flight of 15 steps and by the ornate Great Gate, made of Corinthian bronze, was the Court of the Women. Here the offertory chests for temple expenses were located (Mk 12:41-44). The next court was the large, lower, outer Court of the Gentiles, which surrounded the inner courts and was separated from them by a balustrade and a series of warning notices. Two of these have been excavated, written in Latin and Greek and forbidding trespass by Gentiles into the inner areas, on pain of death. This outer court was widely used. Immediately inside its walls was a portico, supported by four rows of columns almost 40 feet (12.2 meters) high on the south side (the Royal Porch), and two rows on the other sides, the eastern portico known as “Solomon’s Porch” or “Solomon’s Colonnade.” Here is the area where the stalls of the money changers and merchants were set up, where the Sanhedrin met, and where Christ and the scribes taught and debated (Mk 11:27; Lk 2:46; 19:47; Jn 10:23). Here, too, the infant church met before it was rejected by a hostile Judaism (Acts 3:11; 5:12). Just to the northwest of the temple enclosure was the Fortress of Antonia, where the Roman governor resided while in Jerusalem, and where a Roman garrison was on hand to deal with disturbances (Acts 21:31-40). Overlooking the temple area, it was separated from it by a wide moat. The high priest’s vestments were stored in the fortress as a symbol of Roman authority. Access to the Court of the Gentiles was by four gates in the west wall; two in the south wall, where the ground fell away steeply into the valley, a site often identified as the pinnacle of the temple (Mt 4:5; Lk 4:9); and one gate in each of the east and north walls.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheOldTestament\">Significance of the Temple in the Old Testament<\/p>\n<p>The temple in Jerusalem functioned as the focal point of the tribal confederation. In spite of the attempt of Jeroboam I, the first king of the northern kingdom, to divert attention from Jerusalem by establishing shrines at Bethel and Dan (1 Kgs 12:26-30), Jerusalem never lost its preeminence. Naturally, both Hezekiah and Josiah sought to extend their reformation into the area of the northern tribes (2 Chr 30:1-12; 34:6-7), and Jerusalem was a pilgrimage center for those areas even after its destruction (Jer 41:5). The prophets foretold its destiny as the focal point of universal worship (Is 2:1-4).<\/p>\n<p>The temple was God’s dwelling place among his people. God’s presence, symbolized in the shekinah glory and the pillar of cloud, was associated with the tent of meeting (Ex 33:9-11), with the tabernacle (40:34-38), and finally with the temple (1 Kgs 8:10-11). The paradox is that while God is completely unrestricted, the temple was considered a place for God to live forever (vv 13, 27). God had chosen Zion, as he had chosen David (Pss 68:15-18; 76:2; 78:67-72), so the temple was regarded as God’s house (27:4; 42:4; 84:1-4).<\/p>\n<h5>Ezekiel’s Temple<\/h5>\n<p>Ezekiel’s detailed description of the ideal temple (Ez 40–48) was not used as the blueprint for Zerubbabel’s temple. In fact, since Ezekiel must have been familiar with Solomon’s temple before his deportation in 597 <span>BC<\/span>, his description is of greater help in determining uncertain details of the first temple. Ezekiel’s concern was to show the nature of pure worship, safeguarded from all contamination. This worship would allow the glory of God, which had departed from corrupted Solomon’s temple (9:3; 10:4, 18-19: 11:22-23), to return so that Jerusalem could again be named “the Lord is there” (43:1-5; 48:35). This thought, linked with Ezekiel’s vital concept of God’s Spirit indwelling his faithful worshipers (36:24-28), anticipated the NT teaching of the believers becoming God’s temple.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheNewTestament\">Significance of the Temple in the New Testament<\/p>\n<h5>Christ and the Temple<\/h5>\n<p>Christ showed considerable respect for the temple. When he was 12 years old, he entered into the rabbinic discussions in its porticoes and described it as his Father’s house (Lk 2:41-50). To him “the house of God” was indwelt by God (Mt 12:4; 23:21). Although he twice cleansed it in righteous anger (Mt 21:12-13; Jn 2:13-16), he wept over the impending destruction of the city and temple (Lk 19:41-44). He often taught there, but he was “greater than the temple” (Mt 12:6). When his presentation to Jerusalem as the predicted Messiah was rejected, in spite of attendant miracles, he foretold its inevitable destruction (Mt 21:9-15; 24:1-2). For a brief period after Pentecost, the early church used the temple as its meeting place, until mounting opposition drove believers from Jerusalem (Acts 5:12, 21, 42; 8:1).<\/p>\n<h5>The Church as the Temple<\/h5>\n<p>The NT writers used two different Greek words to describe the temple: <span class=\"greek\" lang=\"el\">naos<\/span> and <span class=\"greek\" lang=\"el\">hieron<\/span><em>.<\/em> <span class=\"greek\" lang=\"el\">Naos<\/span> refers to the actual sanctuary of the temple, the place of God’s dwelling. <span class=\"greek\" lang=\"el\">Hieron<\/span> refers to the temple precincts as well as to the sanctuary. Generally speaking, <span class=\"greek\" lang=\"el\">naos<\/span> was used to designate the inner section of the temple known as the Holy Place and the Holy of Holies, whereas <span class=\"greek\" lang=\"el\">hieron<\/span> included the outer court and the temple proper.<\/p>\n<p>In Paul’s epistles the word <span class=\"greek\" lang=\"el\">naos<\/span> appears six times (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 2 Thes 2:4) and <span class=\"greek\" lang=\"el\">hieron<\/span> once (1 Cor 9:13). In these verses Paul maintains the distinction of definition noted above. When speaking of the actual physical temple, he used the word <span class=\"greek\" lang=\"el\">hieron<\/span> to indicate the place where the priests offered up animal sacrifices on the altar (1 Cor 9:13), which was situated in the outer court (see Ex 27–29, 40). And when Paul referred to the abominable act of the lawless one in usurping God’s place in the temple, he used the word <span class=\"greek\" lang=\"el\">naos<\/span>—the word that designates the place of deity’s presence (2 Thes 2:4).<\/p>\n<p>In all the other Pauline passages, <span class=\"greek\" lang=\"el\">naos<\/span> is used metaphorically—to depict a human habitation for the divine Spirit. In one instance the sanctuary image is used to describe the individual believer’s body (1 Cor 6:19); in every other instance the sanctuary depicts Christ’s body, the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:21). Mistakenly, many readers think 1 Corinthians 3:16-17 speaks of the individual, but according to the Greek text, it is unquestionably clear that Paul was speaking about the collective church (specifically, the church in Corinth).<\/p>\n<p>When Paul told the church in Corinth that it was God’s sanctuary, they would have understood the image from their knowledge of pagan temples. But Paul probably had in mind the one temple in Jerusalem. The Gentiles had many gods with many temples in one city; the Jews had one God with only one temple in all of Israel. This helped to preserve unity among the Israelites. The Corinthians needed spiritual unity; they were fragmented due to their individual preferences (see 1 Cor 1:10-13).<\/p>\n<p>In Ephesians, Paul’s masterpiece on the church, he speaks of the local churches as living, organic entities that are all (compositely speaking) growing into a holy sanctuary in the Lord (Eph 2:21). Paul pictured each local church as providing God with a spiritual habitation in that locality (v 22) and as growing together with all the other churches into one holy, universal sanctuary for the Lord’s indwelling.<\/p>\n<h5>The Temple in John’s Revelation<\/h5>\n<p>In John’s revelation there is no material temple, even though he continues to use the imagery of Jerusalem and Mt Zion (Rv 3:12; 14:1; 21:2, 10, 22). Three interrelated ideas dominate. First is the concept of the church made up of martyrs, whose faithful members are God’s temple (3:12; 14:1). This temple grows gradually as the number of martyrs increases (6:11). Another aspect is the temple as the place of judgment (11:19; 14:15; 15:5–16:1). Finally, any temple in the new age is unnecessary, “for its temple is the Lord God Almighty and the Lamb” (21:22). The ultimate state will be God’s dwelling with his people—the eternal, spritual temple.<\/p>\n<p><em>See also<\/em> Altar; Ark of the Covenant; Bread of the Presence; David; Feasts and Festivals of Israel; First Jewish Revolt; Judaism; Mercy Seat; Offerings and Sacrifices; Priests and Levites; Sanctuary; Singers in the Temple; Solomon (Person).<\/p>","summary_ro":"TEMPLE Preview • Background • Solomon’s Temple • Zerubbabel’s Temple • Herod’s Temple • Significance of the Temple in the Old Testament • Significance of the Temple in the New Testament Background David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptabl...","summary_en":"TEMPLE Preview • Background • Solomon’s Temple • Zerubbabel’s Temple • Herod’s Temple • Significance of the Temple in the Old Testament • Significance of the Temple in the New Testament Background David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptabl...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114606,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:12","title_en":"Study Note: Apocalipsa 3:12","content_ro":"<p><strong>3:12<\/strong> <em>Victorious<\/em> Christians are secure in God’s household since, like <em>pillars<\/em><em>, . . .<\/em><em> they will never have to leave it<\/em>. • <em>The name of<\/em> <em>. . .<\/em><em> God<\/em> that is inscribed <em>on them<\/em> portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The <em>new Jerusalem<\/em> is not a realm constructed by humans, but is God’s gift <em>from heaven<\/em> (21:2-10). • A <em>new name<\/em> was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).<\/p>","content_en":"<p><strong>3:12<\/strong> <em>Victorious<\/em> Christians are secure in God’s household since, like <em>pillars<\/em><em>, . . .<\/em><em> they will never have to leave it<\/em>. • <em>The name of<\/em> <em>. . .<\/em><em> God<\/em> that is inscribed <em>on them<\/em> portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The <em>new Jerusalem<\/em> is not a realm constructed by humans, but is God’s gift <em>from heaven<\/em> (21:2-10). • A <em>new name<\/em> was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).<\/p>","summary_ro":"3:12 Victorious Christians are secure in God’s household since, like pillars, . . . they will never have to leave it. • The name of . . . God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10). • A new name was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).","summary_en":"3:12 Victorious Christians are secure in God’s household since, like pillars, . . . they will never have to leave it. • The name of . . . God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10). • A new name was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151396,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:12","title_en":"Study Note: Apocalipsa 3:12","content_ro":"<p><strong>3:12<\/strong> <em>Victorious<\/em> Christians are secure in God’s household since, like <em>pillars<\/em><em>, . . .<\/em><em> they will never have to leave it<\/em>. • <em>The name of<\/em> <em>. . .<\/em><em> God<\/em> that is inscribed <em>on them<\/em> portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The <em>new Jerusalem<\/em> is not a realm constructed by humans, but is God’s gift <em>from heaven<\/em> (21:2-10). • A <em>new name<\/em> was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).<\/p>","content_en":"<p><strong>3:12<\/strong> <em>Victorious<\/em> Christians are secure in God’s household since, like <em>pillars<\/em><em>, . . .<\/em><em> they will never have to leave it<\/em>. • <em>The name of<\/em> <em>. . .<\/em><em> God<\/em> that is inscribed <em>on them<\/em> portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The <em>new Jerusalem<\/em> is not a realm constructed by humans, but is God’s gift <em>from heaven<\/em> (21:2-10). • A <em>new name<\/em> was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).<\/p>","summary_ro":"3:12 Victorious Christians are secure in God’s household since, like pillars, . . . they will never have to leave it. • The name of . . . God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10). • A new name was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).","summary_en":"3:12 Victorious Christians are secure in God’s household since, like pillars, . . . they will never have to leave it. • The name of . . . God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10). • A new name was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169858,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:12","title_en":"Study Note: Apocalipsa 3:12","content_ro":"<p><strong>3:12<\/strong> <em>Victorious<\/em> Christians are secure in God’s household since, like <em>pillars<\/em><em>, . . .<\/em><em> they will never have to leave it<\/em>. • <em>The name of<\/em> <em>. . .<\/em><em> God<\/em> that is inscribed <em>on them<\/em> portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The <em>new Jerusalem<\/em> is not a realm constructed by humans, but is God’s gift <em>from heaven<\/em> (21:2-10). • A <em>new name<\/em> was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).<\/p>","content_en":"<p><strong>3:12<\/strong> <em>Victorious<\/em> Christians are secure in God’s household since, like <em>pillars<\/em><em>, . . .<\/em><em> they will never have to leave it<\/em>. • <em>The name of<\/em> <em>. . .<\/em><em> God<\/em> that is inscribed <em>on them<\/em> portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The <em>new Jerusalem<\/em> is not a realm constructed by humans, but is God’s gift <em>from heaven<\/em> (21:2-10). • A <em>new name<\/em> was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).<\/p>","summary_ro":"3:12 Victorious Christians are secure in God’s household since, like pillars, . . . they will never have to leave it. • The name of . . . God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10). • A new name was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).","summary_en":"3:12 Victorious Christians are secure in God’s household since, like pillars, . . . they will never have to leave it. • The name of . . . God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10). • A new name was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":207007,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:12","title_en":"Study Note: Apocalipsa 3:12","content_ro":"<p><strong>3:12<\/strong> <em>Victorious<\/em> Christians are secure in God’s household since, like <em>pillars<\/em><em>, . . .<\/em><em> they will never have to leave it<\/em>. • <em>The name of<\/em> <em>. . .<\/em><em> God<\/em> that is inscribed <em>on them<\/em> portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The <em>new Jerusalem<\/em> is not a realm constructed by humans, but is God’s gift <em>from heaven<\/em> (21:2-10). • A <em>new name<\/em> was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).<\/p>","content_en":"<p><strong>3:12<\/strong> <em>Victorious<\/em> Christians are secure in God’s household since, like <em>pillars<\/em><em>, . . .<\/em><em> they will never have to leave it<\/em>. • <em>The name of<\/em> <em>. . .<\/em><em> God<\/em> that is inscribed <em>on them<\/em> portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The <em>new Jerusalem<\/em> is not a realm constructed by humans, but is God’s gift <em>from heaven<\/em> (21:2-10). • A <em>new name<\/em> was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).<\/p>","summary_ro":"3:12 Victorious Christians are secure in God’s household since, like pillars, . . . they will never have to leave it. • The name of . . . God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10). • A new name was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).","summary_en":"3:12 Victorious Christians are secure in God’s household since, like pillars, . . . they will never have to leave it. • The name of . . . God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10). • A new name was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225110,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:12","title_en":"Study Note: Apocalipsa 3:12","content_ro":"<p><strong>3:12<\/strong> <em>Victorious<\/em> Christians are secure in God’s household since, like <em>pillars<\/em><em>, . . .<\/em><em> they will never have to leave it<\/em>. • <em>The name of<\/em> <em>. . .<\/em><em> God<\/em> that is inscribed <em>on them<\/em> portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The <em>new Jerusalem<\/em> is not a realm constructed by humans, but is God’s gift <em>from heaven<\/em> (21:2-10). • A <em>new name<\/em> was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).<\/p>","content_en":"<p><strong>3:12<\/strong> <em>Victorious<\/em> Christians are secure in God’s household since, like <em>pillars<\/em><em>, . . .<\/em><em> they will never have to leave it<\/em>. • <em>The name of<\/em> <em>. . .<\/em><em> God<\/em> that is inscribed <em>on them<\/em> portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The <em>new Jerusalem<\/em> is not a realm constructed by humans, but is God’s gift <em>from heaven<\/em> (21:2-10). • A <em>new name<\/em> was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).<\/p>","summary_ro":"3:12 Victorious Christians are secure in God’s household since, like pillars, . . . they will never have to leave it. • The name of . . . God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10). • A new name was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).","summary_en":"3:12 Victorious Christians are secure in God’s household since, like pillars, . . . they will never have to leave it. • The name of . . . God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10). • A new name was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262198,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:12","title_en":"Study Note: Apocalipsa 3:12","content_ro":"<p><strong>3:12<\/strong> <em>Victorious<\/em> Christians are secure in God’s household since, like <em>pillars<\/em><em>, . . .<\/em><em> they will never have to leave it<\/em>. • <em>The name of<\/em> <em>. . .<\/em><em> God<\/em> that is inscribed <em>on them<\/em> portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The <em>new Jerusalem<\/em> is not a realm constructed by humans, but is God’s gift <em>from heaven<\/em> (21:2-10). • A <em>new name<\/em> was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).<\/p>","content_en":"<p><strong>3:12<\/strong> <em>Victorious<\/em> Christians are secure in God’s household since, like <em>pillars<\/em><em>, . . .<\/em><em> they will never have to leave it<\/em>. • <em>The name of<\/em> <em>. . .<\/em><em> God<\/em> that is inscribed <em>on them<\/em> portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The <em>new Jerusalem<\/em> is not a realm constructed by humans, but is God’s gift <em>from heaven<\/em> (21:2-10). • A <em>new name<\/em> was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).<\/p>","summary_ro":"3:12 Victorious Christians are secure in God’s household since, like pillars, . . . they will never have to leave it. • The name of . . . God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10). • A new name was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).","summary_en":"3:12 Victorious Christians are secure in God’s household since, like pillars, . . . they will never have to leave it. • The name of . . . God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10). • A new name was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280362,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:12","title_en":"Study Note: Apocalipsa 3:12","content_ro":"<p><strong>3:12<\/strong> <em>Victorious<\/em> Christians are secure in God’s household since, like <em>pillars<\/em><em>, . . .<\/em><em> they will never have to leave it<\/em>. • <em>The name of<\/em> <em>. . .<\/em><em> God<\/em> that is inscribed <em>on them<\/em> portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The <em>new Jerusalem<\/em> is not a realm constructed by humans, but is God’s gift <em>from heaven<\/em> (21:2-10). • A <em>new name<\/em> was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).<\/p>","content_en":"<p><strong>3:12<\/strong> <em>Victorious<\/em> Christians are secure in God’s household since, like <em>pillars<\/em><em>, . . .<\/em><em> they will never have to leave it<\/em>. • <em>The name of<\/em> <em>. . .<\/em><em> God<\/em> that is inscribed <em>on them<\/em> portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The <em>new Jerusalem<\/em> is not a realm constructed by humans, but is God’s gift <em>from heaven<\/em> (21:2-10). • A <em>new name<\/em> was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).<\/p>","summary_ro":"3:12 Victorious Christians are secure in God’s household since, like pillars, . . . they will never have to leave it. • The name of . . . God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10). • A new name was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).","summary_en":"3:12 Victorious Christians are secure in God’s household since, like pillars, . . . they will never have to leave it. • The name of . . . God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10). • A new name was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116686,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ierusalim","title_en":"Jerusalem","content_ro":"<h3>Ierusalim<\/h3>\n <p>Ierusalimul funcționa ca oraș încă de aproximativ patru sute de ani înainte de vremea lui David. Nu a fost cucerit pe deplin în perioada cuceririi și a judecătorilor (Ios 15:63; Judg 1:8, 21), iar între enclava iebusită autonomă și israeliții din jur se stabiliseră, se pare, relații pașnice (Judg 19:10-12). Ierusalimul era atât de greu de cucerit, încât Vechiul Testament consemnează doar trei invadatori care au reușit: David, Ioas (2 Regi 14:11-14) și Nebucadnețar al Babilonului (2 Regi 25:1-10).<\/p>\n <p>Indiferent care a fost metoda prin care David a cucerit Ierusalimul (folosirea unui tunel de apă este discutabilă — vezi nota de studiu la 5:8), el a asigurat Ierusalimul ca capitală politică și, în cele din urmă, spirituală a lui Israel. Psalmul 48 vorbește frumos și puternic despre Ierusalim ca despre o fortăreață. Turnurile, întăriturile și citadelele sale ușor de apărat, împreună cu terenul accidentat, puteau produce un fals sentiment de siguranță, dacă nu chiar idolatrie. Psalmul 48:1-3 îi amintește cititorului că prezența vie a lui Dumnezeu, nu topografia cetății, făcea Ierusalimul sigur.<\/p>\n <p>Atât Vechiul Testament, cât și Noul Testament numesc Ierusalimul „cetatea sfântă” (vezi Neem 11:1, 18; Isa 52:1; Dan 9:24; Mat 4:5; 27:53; Apoc 21:2). Este singura cetate descrisă astfel în Biblie. În ce constă sfințenia acestei cetăți? Ea nu poate fi o reflectare a sfințeniei locuitorilor ei. De fapt, populația a fost atât de nesfântă încât cetatea a fost devastată de babilonieni în 586 <span>î.Hr.<\/span> Nici nu era o cetate sfântă pentru că fusese capitala lui Israel vreme de câteva secole. Ierusalimul era o cetate sfântă, mai întâi de toate, pentru că Dumnezeu a ales-o (1 Regi 8:44, 48; 11:13, 32, 36; 2 Cron 6:5, 34). Și, pentru că a ales-o, Și-a pus acolo slava și Numele (vezi 1 Regi 14:21; 2 Cron 12:13; Ezec 8–10; 43:1-27).<\/p>\n <p>În Evanghelii și în Faptele apostolilor, Ierusalimul era încă o cetate de mare importanță. Irod cel Mare (37–4 <span>î.Hr.<\/span>) extinsese cetatea și desfășurase proiecte ample de construcție — inclusiv Templul. Ierusalimul a rămas centrul vieții spirituale a lui Israel (vezi, de ex., Fapte 2:46; 3:1-26; 5:12), iar multe evenimente din viața lui Isus și a urmașilor Lui s-au petrecut în Ierusalim. Isus a rostit cuvinte aspre despre Ierusalim (vezi Mat 23:37-39) — mai ales despre conducătorii lui — și, în cele din urmă, a fost dat la moarte acolo. Isus a avertizat cu privire la judecata iminentă asupra cetății (vezi Marcu 13:1-2; Luca 21:20-24), iar cuvintele Sale s-au împlinit prin distrugerea Ierusalimului de către romani în anul <span>d.Hr.<\/span> 70.<\/p>\n <p>Dar Noul Testament introduce și noul Ierusalim, cetatea cerească alcătuită din poporul sfânt al lui Dumnezeu (Evr 11:10; Apoc 3:12; 21:2). Așa cum Ierusalimul pământesc era sfera în care prezența glorioasă și domnia lui Dumnezeu erau realizate parțial prin împăratul David și urmașii lui, noul Ierusalim reprezintă guvernarea lui Isus Hristos, Fiul lui David, și prezența Sa veșnică împreună cu poporul Său (comp. Ioan 1:14; Apoc 21:3).<\/p>\n <p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n <p>Ios 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Regi 8:1; 2 Regi 18:13-17; 25:1-10; 2 Cron 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neem 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Evr 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Ierusalim Ierusalimul funcționa ca oraș încă de aproximativ patru sute de ani înainte de vremea lui David. Nu a fost cucerit pe deplin în perioada cuceririi și a judecătorilor (Ios 15:63; Judg 1:8, 21), iar între enclava iebusită autonomă și israeliții din jur se stabiliseră, se pare, relații pașnice (Judg 19:10-12). Ierusalimul era atât de greu de cucerit, încât Vechiul Testament consemnează doar trei invadatori care au reușit: David, Ioas (2 Regi 14:11-14) și Nebucadnețar al Babilonului (2 ...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118182,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Sion","title_en":"Zion","content_ro":"<h3>Sion<\/h3>\n<p>Sion este numele ebraic al muntelui din Ierusalim pe care se afla Templul (2 Sam 5:7; vezi și 2 Cron 3:1). Sion este folosit ca sinonim pentru Ierusalim, iar NLT traduce adesea <em>Sion<\/em> prin „Ierusalim” (de ex., Ps 69:35; 87:2; 97:8; 132:13). Astfel, Sion se poate referi la cetatea reală, fizică, a Ierusalimului, distrusă în 586 <span>BC<\/span> (vezi 102:13; 126:1; 137:1) și din nou în <span>AD<\/span> 70.<\/p>\n<p>Sion semnifică, de asemenea, cetatea lui Dumnezeu care transcende localizarea geografică. Sionul este împărăția universală a lui Dumnezeu, cetatea în care El locuiește (74:2; 76:2; 84:7; 135:21; vezi Isa 26). Această cetate întruchipează încrederea, judecata dreaptă, neprihănirea și devotamentul, căci Domnul nu tolerează impuritatea, necurăția, idolatria, nedreptatea sau lipsa de neprihănire (Isa 1:21-28). Profeții și poeții lui Israel vorbesc despre cetatea lui Dumnezeu ca fiind mai întinsă decât cetatea fizică. Cetățenii acestei cetăți vin din Iuda, din Israel și dintre neamuri (vezi Ps 87:5-6; Evr 12:22-24). Sionul este pe un munte înalt (Ps 48:2), în centrul împărăției lui Dumnezeu pe pământ (99:2; 132:13), iar tronul lui Dumnezeu este acolo (9:11). De aceea, rugăciunile și laudele celor evlavioși se concentrează asupra Sionului (53:6; 65:1; 147:12; 149:2), iar răscumpărarea este căutată acolo (14:7; 20:2; 50:2; 53:6). Descendenții lui David sunt moștenitorii legitimi care domnesc peste Sion pentru a întemeia împărăția universală a lui Dumnezeu (2:6; 110:2).<\/p>\n<p>Sionul este simbolul protecției și binecuvântărilor lui Dumnezeu (Ps 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Oricine se încrede în Domnul este la fel de sigur ca Muntele Sionului (125:1), dar cei care Îl resping pe Domnul resping și siguranța Sionului și nu au viitor (129:5-8).<\/p>\n<p>Noul Testament vorbește despre Muntele Sion ca despre Ierusalimul ceresc, casa spirituală a celor din toate neamurile care au fost născuți din nou prin credința în Isus Hristos (Evr 12:22-24; vezi și Gal 4:24-26; Apoc 3:12; 21:2-4). Avraam a așteptat prin credință „o cetate cu temelii veșnice” (Evr 11:10), o cetate în care toți bărbații și femeile credinței sunt cetățeni (Evr 12:22-24). Pentru că Domnul nu cunoaște limite geografice (1 Împ 8:27), adevăratul Sion în care locuiește El este inima tuturor celor care I se închină.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 5:7; 1 Împ 8:1; Ps 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Ier 26:18; 51:35; Plâng 2:13; Ioel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mica 3:12; 4:2; Țef 3:14, 16; Zah 1:14, 17; 2:7; 8:2-3; 9:9; Evr 12:22; Apoc 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Sion Sion este numele ebraic al muntelui din Ierusalim pe care se afla Templul (2 Sam 5:7; vezi și 2 Cron 3:1). Sion este folosit ca sinonim pentru Ierusalim, iar NLT traduce adesea Sion prin „Ierusalim” (de ex., Ps 69:35; 87:2; 97:8; 132:13). Astfel, Sion se poate referi la cetatea reală, fizică, a Ierusalimului, distrusă în 586 BC (vezi 102:13; 126:1; 137:1) și din nou în AD 70. Sion semnifică, de asemenea, cetatea lui Dumnezeu care transcende localizarea geografică. Sionul este împărăția u...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122457,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biserica drept Templu al lui Dumnezeu","title_en":"The Church as God’s Temple","content_ro":"<h3>Biserica drept Templu al lui Dumnezeu<\/h3>\n<p>Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 <span>BC<\/span>, dar a fost distrus în 586 <span>BC<\/span>. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul poporului Său (vezi, de exemplu, Isa 56:7; Ezek 40–43).<\/p>\n<p>Deși Templul din Ierusalim a fost reconstruit după Exil — și a atins un punct culminant în timpul renovărilor lui Irod cel Mare — speranțele poporului lui Dumnezeu s-au împlinit în cele din urmă prin venirea lui Isus (vezi John 1:14; 2:19-22; 4:21-24). El Însuși este Templul lui Dumnezeu, locul în care locuiește sfințenia lui Dumnezeu, și Își cheamă poporul să I se alăture. Astfel, poporul lui Dumnezeu trebuie să fie un templu sfânt al lui Dumnezeu, un loc de locuire pentru Duhul Sfânt (vezi 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Pavel i-a chemat pe credincioși să-și înțeleagă identitatea de „popor sfânt” al lui Dumnezeu (2 Cor 1:1) în două feluri: ei trebuiau să se separe de răul moral și să fie dedicați lui Dumnezeu printr-o viață sfântă și prin slujire. De aceea, creștinii sunt îndemnați: „Să ne curățim de tot ce ne poate întina trupul sau duhul. Și să urmărim sfințenia deplină, pentru că ne temem de Dumnezeu” (2 Cor 7:1).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"Biserica drept Templu al lui Dumnezeu Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 BC, dar a fost distrus în 586 BC. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul po...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123094,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Noua comunitate","title_en":"The New Community","content_ro":"<h3>Noua comunitate<\/h3>\n<p>Noul Testament atrage atenția asupra importanței comunității creștine, un accent care uneori se pierde în culturile individualiste. Deși credincioșii în Hristos sunt convertiți individual și născuți din nou la o viață nouă (Ioan 3:3; 1 Pet 1:23), nu suntem meniți să rămânem în izolare. Scopul lui Dumnezeu este să ne zidească împreună ca „pietre vii” în „templul Său spiritual” (1 Pet 2:5). Dumnezeu nu mai locuiește într-o clădire de pe Muntele Sion din Ierusalim; El locuiește acum în poporul Său și în mijlocul lui, prin Duhul Sfânt.<\/p>\n<p>Promisiunea că Dumnezeu Își va reconstrui Templul (vezi Ezec 40–48) s-a împlinit prin faptul că Dumnezeu locuiește în mijlocul poporului Său (vezi Ioan 1:14), care constituie el însuși „templul” sub noul legământ. Numai când ne unim în închinare, laudă și slujire vom funcționa așa cum a intenționat Dumnezeu. Creștinii se bucură împreună de minunata binecuvântare de a fi poporul ales de Dumnezeu pentru a duce la îndeplinire misiunea Lui în lume.<\/p>\n<p>Așa cum 1 Petru 2:9 arată limpede, biserica este acum ceea ce Israel a fost inițial: un „popor ales” (vezi Deut 7:6), „preoți împărătești”, „un neam sfânt” (vezi Exod 19:6) și „posesiunea specială” a lui Dumnezeu (vezi Exod 19:5). Odată cu acest statut privilegiat vine responsabilitatea de a-L proclama pe Dumnezeu înaintea neamurilor. Pe măsură ce ne unim în închinare armonioasă și slujim împreună în diferite lucrări, noi „le arătăm altora bunătatea lui Dumnezeu” (1 Pet 2:9).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Cron 5:13-14; Isa 11:1-16; Ioan 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Ef 2:19-22; 1 Pet 2:4-10; Apoc 3:12; 21:1-3, 22<\/p>","content_en":"<h3>The New Community<\/h3>\n<p>The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and among his people by the Holy Spirit.<\/p>\n<p>The promise that God would rebuild his temple (see Ezek 40–48) has been fulfilled as God dwells among his people (see John 1:14), who themselves constitute the “temple” under the new covenant. Only as we join together in worship, praise, and service will we function in the way God intended. Christians enjoy together the wonderful blessing of being the people God has chosen to carry out his mission to the world.<\/p>\n<p>As 1 Peter 2:9 makes clear, the church is now what Israel was originally, a “chosen people” (see Deut 7:6), “royal priests,” “a holy nation” (see Exod 19:6), and God’s “very own possession” (see Exod 19:5). With that privileged status comes the responsibility to proclaim God to the nations. As we join in harmonious worship and together serve in various ministries, we “show others the goodness of God” (1 Pet 2:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Chr 5:13-14; Isa 11:1-16; John 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Eph 2:19-22; 1 Pet 2:4-10; Rev 3:12; 21:1-3, 22<\/p>","summary_ro":"Noua comunitate Noul Testament atrage atenția asupra importanței comunității creștine, un accent care uneori se pierde în culturile individualiste. Deși credincioșii în Hristos sunt convertiți individual și născuți din nou la o viață nouă (Ioan 3:3; 1 Pet 1:23), nu suntem meniți să rămânem în izolare. Scopul lui Dumnezeu este să ne zidească împreună ca „pietre vii” în „templul Său spiritual” (1 Pet 2:5). Dumnezeu nu mai locuiește într-o clădire de pe Muntele Sion din Ierusalim; El locuiește a...","summary_en":"The New Community The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and amon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123168,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":155564,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ierusalim","title_en":"Jerusalem","content_ro":"<h3>Ierusalim<\/h3>\n <p>Ierusalimul funcționa ca oraș încă de aproximativ patru sute de ani înainte de vremea lui David. Nu a fost cucerit pe deplin în perioada cuceririi și a judecătorilor (Ios 15:63; Judg 1:8, 21), iar între enclava iebusită autonomă și israeliții din jur se stabiliseră, se pare, relații pașnice (Judg 19:10-12). Ierusalimul era atât de greu de cucerit, încât Vechiul Testament consemnează doar trei invadatori care au reușit: David, Ioas (2 Regi 14:11-14) și Nebucadnețar al Babilonului (2 Regi 25:1-10).<\/p>\n <p>Indiferent care a fost metoda prin care David a cucerit Ierusalimul (folosirea unui tunel de apă este discutabilă — vezi nota de studiu la 5:8), el a asigurat Ierusalimul ca capitală politică și, în cele din urmă, spirituală a lui Israel. Psalmul 48 vorbește frumos și puternic despre Ierusalim ca despre o fortăreață. Turnurile, întăriturile și citadelele sale ușor de apărat, împreună cu terenul accidentat, puteau produce un fals sentiment de siguranță, dacă nu chiar idolatrie. Psalmul 48:1-3 îi amintește cititorului că prezența vie a lui Dumnezeu, nu topografia cetății, făcea Ierusalimul sigur.<\/p>\n <p>Atât Vechiul Testament, cât și Noul Testament numesc Ierusalimul „cetatea sfântă” (vezi Neem 11:1, 18; Isa 52:1; Dan 9:24; Mat 4:5; 27:53; Apoc 21:2). Este singura cetate descrisă astfel în Biblie. În ce constă sfințenia acestei cetăți? Ea nu poate fi o reflectare a sfințeniei locuitorilor ei. De fapt, populația a fost atât de nesfântă încât cetatea a fost devastată de babilonieni în 586 <span>î.Hr.<\/span> Nici nu era o cetate sfântă pentru că fusese capitala lui Israel vreme de câteva secole. Ierusalimul era o cetate sfântă, mai întâi de toate, pentru că Dumnezeu a ales-o (1 Regi 8:44, 48; 11:13, 32, 36; 2 Cron 6:5, 34). Și, pentru că a ales-o, Și-a pus acolo slava și Numele (vezi 1 Regi 14:21; 2 Cron 12:13; Ezec 8–10; 43:1-27).<\/p>\n <p>În Evanghelii și în Faptele apostolilor, Ierusalimul era încă o cetate de mare importanță. Irod cel Mare (37–4 <span>î.Hr.<\/span>) extinsese cetatea și desfășurase proiecte ample de construcție — inclusiv Templul. Ierusalimul a rămas centrul vieții spirituale a lui Israel (vezi, de ex., Fapte 2:46; 3:1-26; 5:12), iar multe evenimente din viața lui Isus și a urmașilor Lui s-au petrecut în Ierusalim. Isus a rostit cuvinte aspre despre Ierusalim (vezi Mat 23:37-39) — mai ales despre conducătorii lui — și, în cele din urmă, a fost dat la moarte acolo. Isus a avertizat cu privire la judecata iminentă asupra cetății (vezi Marcu 13:1-2; Luca 21:20-24), iar cuvintele Sale s-au împlinit prin distrugerea Ierusalimului de către romani în anul <span>d.Hr.<\/span> 70.<\/p>\n <p>Dar Noul Testament introduce și noul Ierusalim, cetatea cerească alcătuită din poporul sfânt al lui Dumnezeu (Evr 11:10; Apoc 3:12; 21:2). Așa cum Ierusalimul pământesc era sfera în care prezența glorioasă și domnia lui Dumnezeu erau realizate parțial prin împăratul David și urmașii lui, noul Ierusalim reprezintă guvernarea lui Isus Hristos, Fiul lui David, și prezența Sa veșnică împreună cu poporul Său (comp. Ioan 1:14; Apoc 21:3).<\/p>\n <p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n <p>Ios 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Regi 8:1; 2 Regi 18:13-17; 25:1-10; 2 Cron 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neem 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Evr 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Ierusalim Ierusalimul funcționa ca oraș încă de aproximativ patru sute de ani înainte de vremea lui David. Nu a fost cucerit pe deplin în perioada cuceririi și a judecătorilor (Ios 15:63; Judg 1:8, 21), iar între enclava iebusită autonomă și israeliții din jur se stabiliseră, se pare, relații pașnice (Judg 19:10-12). Ierusalimul era atât de greu de cucerit, încât Vechiul Testament consemnează doar trei invadatori care au reușit: David, Ioas (2 Regi 14:11-14) și Nebucadnețar al Babilonului (2 ...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":158556,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Sion","title_en":"Zion","content_ro":"<h3>Sion<\/h3>\n<p>Sion este numele ebraic al muntelui din Ierusalim pe care se afla Templul (2 Sam 5:7; vezi și 2 Cron 3:1). Sion este folosit ca sinonim pentru Ierusalim, iar NLT traduce adesea <em>Sion<\/em> prin „Ierusalim” (de ex., Ps 69:35; 87:2; 97:8; 132:13). Astfel, Sion se poate referi la cetatea reală, fizică, a Ierusalimului, distrusă în 586 <span>BC<\/span> (vezi 102:13; 126:1; 137:1) și din nou în <span>AD<\/span> 70.<\/p>\n<p>Sion semnifică, de asemenea, cetatea lui Dumnezeu care transcende localizarea geografică. Sionul este împărăția universală a lui Dumnezeu, cetatea în care El locuiește (74:2; 76:2; 84:7; 135:21; vezi Isa 26). Această cetate întruchipează încrederea, judecata dreaptă, neprihănirea și devotamentul, căci Domnul nu tolerează impuritatea, necurăția, idolatria, nedreptatea sau lipsa de neprihănire (Isa 1:21-28). Profeții și poeții lui Israel vorbesc despre cetatea lui Dumnezeu ca fiind mai întinsă decât cetatea fizică. Cetățenii acestei cetăți vin din Iuda, din Israel și dintre neamuri (vezi Ps 87:5-6; Evr 12:22-24). Sionul este pe un munte înalt (Ps 48:2), în centrul împărăției lui Dumnezeu pe pământ (99:2; 132:13), iar tronul lui Dumnezeu este acolo (9:11). De aceea, rugăciunile și laudele celor evlavioși se concentrează asupra Sionului (53:6; 65:1; 147:12; 149:2), iar răscumpărarea este căutată acolo (14:7; 20:2; 50:2; 53:6). Descendenții lui David sunt moștenitorii legitimi care domnesc peste Sion pentru a întemeia împărăția universală a lui Dumnezeu (2:6; 110:2).<\/p>\n<p>Sionul este simbolul protecției și binecuvântărilor lui Dumnezeu (Ps 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Oricine se încrede în Domnul este la fel de sigur ca Muntele Sionului (125:1), dar cei care Îl resping pe Domnul resping și siguranța Sionului și nu au viitor (129:5-8).<\/p>\n<p>Noul Testament vorbește despre Muntele Sion ca despre Ierusalimul ceresc, casa spirituală a celor din toate neamurile care au fost născuți din nou prin credința în Isus Hristos (Evr 12:22-24; vezi și Gal 4:24-26; Apoc 3:12; 21:2-4). Avraam a așteptat prin credință „o cetate cu temelii veșnice” (Evr 11:10), o cetate în care toți bărbații și femeile credinței sunt cetățeni (Evr 12:22-24). Pentru că Domnul nu cunoaște limite geografice (1 Împ 8:27), adevăratul Sion în care locuiește El este inima tuturor celor care I se închină.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 5:7; 1 Împ 8:1; Ps 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Ier 26:18; 51:35; Plâng 2:13; Ioel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mica 3:12; 4:2; Țef 3:14, 16; Zah 1:14, 17; 2:7; 8:2-3; 9:9; Evr 12:22; Apoc 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Sion Sion este numele ebraic al muntelui din Ierusalim pe care se afla Templul (2 Sam 5:7; vezi și 2 Cron 3:1). Sion este folosit ca sinonim pentru Ierusalim, iar NLT traduce adesea Sion prin „Ierusalim” (de ex., Ps 69:35; 87:2; 97:8; 132:13). Astfel, Sion se poate referi la cetatea reală, fizică, a Ierusalimului, distrusă în 586 BC (vezi 102:13; 126:1; 137:1) și din nou în AD 70. Sion semnifică, de asemenea, cetatea lui Dumnezeu care transcende localizarea geografică. Sionul este împărăția u...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":167103,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biserica drept Templu al lui Dumnezeu","title_en":"The Church as God’s Temple","content_ro":"<h3>Biserica drept Templu al lui Dumnezeu<\/h3>\n<p>Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 <span>BC<\/span>, dar a fost distrus în 586 <span>BC<\/span>. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul poporului Său (vezi, de exemplu, Isa 56:7; Ezek 40–43).<\/p>\n<p>Deși Templul din Ierusalim a fost reconstruit după Exil — și a atins un punct culminant în timpul renovărilor lui Irod cel Mare — speranțele poporului lui Dumnezeu s-au împlinit în cele din urmă prin venirea lui Isus (vezi John 1:14; 2:19-22; 4:21-24). El Însuși este Templul lui Dumnezeu, locul în care locuiește sfințenia lui Dumnezeu, și Își cheamă poporul să I se alăture. Astfel, poporul lui Dumnezeu trebuie să fie un templu sfânt al lui Dumnezeu, un loc de locuire pentru Duhul Sfânt (vezi 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Pavel i-a chemat pe credincioși să-și înțeleagă identitatea de „popor sfânt” al lui Dumnezeu (2 Cor 1:1) în două feluri: ei trebuiau să se separe de răul moral și să fie dedicați lui Dumnezeu printr-o viață sfântă și prin slujire. De aceea, creștinii sunt îndemnați: „Să ne curățim de tot ce ne poate întina trupul sau duhul. Și să urmărim sfințenia deplină, pentru că ne temem de Dumnezeu” (2 Cor 7:1).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"Biserica drept Templu al lui Dumnezeu Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 BC, dar a fost distrus în 586 BC. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul po...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":168375,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Noua comunitate","title_en":"The New Community","content_ro":"<h3>Noua comunitate<\/h3>\n<p>Noul Testament atrage atenția asupra importanței comunității creștine, un accent care uneori se pierde în culturile individualiste. Deși credincioșii în Hristos sunt convertiți individual și născuți din nou la o viață nouă (Ioan 3:3; 1 Pet 1:23), nu suntem meniți să rămânem în izolare. Scopul lui Dumnezeu este să ne zidească împreună ca „pietre vii” în „templul Său spiritual” (1 Pet 2:5). Dumnezeu nu mai locuiește într-o clădire de pe Muntele Sion din Ierusalim; El locuiește acum în poporul Său și în mijlocul lui, prin Duhul Sfânt.<\/p>\n<p>Promisiunea că Dumnezeu Își va reconstrui Templul (vezi Ezec 40–48) s-a împlinit prin faptul că Dumnezeu locuiește în mijlocul poporului Său (vezi Ioan 1:14), care constituie el însuși „templul” sub noul legământ. Numai când ne unim în închinare, laudă și slujire vom funcționa așa cum a intenționat Dumnezeu. Creștinii se bucură împreună de minunata binecuvântare de a fi poporul ales de Dumnezeu pentru a duce la îndeplinire misiunea Lui în lume.<\/p>\n<p>Așa cum 1 Petru 2:9 arată limpede, biserica este acum ceea ce Israel a fost inițial: un „popor ales” (vezi Deut 7:6), „preoți împărătești”, „un neam sfânt” (vezi Exod 19:6) și „posesiunea specială” a lui Dumnezeu (vezi Exod 19:5). Odată cu acest statut privilegiat vine responsabilitatea de a-L proclama pe Dumnezeu înaintea neamurilor. Pe măsură ce ne unim în închinare armonioasă și slujim împreună în diferite lucrări, noi „le arătăm altora bunătatea lui Dumnezeu” (1 Pet 2:9).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Cron 5:13-14; Isa 11:1-16; Ioan 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Ef 2:19-22; 1 Pet 2:4-10; Apoc 3:12; 21:1-3, 22<\/p>","content_en":"<h3>The New Community<\/h3>\n<p>The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and among his people by the Holy Spirit.<\/p>\n<p>The promise that God would rebuild his temple (see Ezek 40–48) has been fulfilled as God dwells among his people (see John 1:14), who themselves constitute the “temple” under the new covenant. Only as we join together in worship, praise, and service will we function in the way God intended. Christians enjoy together the wonderful blessing of being the people God has chosen to carry out his mission to the world.<\/p>\n<p>As 1 Peter 2:9 makes clear, the church is now what Israel was originally, a “chosen people” (see Deut 7:6), “royal priests,” “a holy nation” (see Exod 19:6), and God’s “very own possession” (see Exod 19:5). With that privileged status comes the responsibility to proclaim God to the nations. As we join in harmonious worship and together serve in various ministries, we “show others the goodness of God” (1 Pet 2:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Chr 5:13-14; Isa 11:1-16; John 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Eph 2:19-22; 1 Pet 2:4-10; Rev 3:12; 21:1-3, 22<\/p>","summary_ro":"Noua comunitate Noul Testament atrage atenția asupra importanței comunității creștine, un accent care uneori se pierde în culturile individualiste. Deși credincioșii în Hristos sunt convertiți individual și născuți din nou la o viață nouă (Ioan 3:3; 1 Pet 1:23), nu suntem meniți să rămânem în izolare. Scopul lui Dumnezeu este să ne zidească împreună ca „pietre vii” în „templul Său spiritual” (1 Pet 2:5). Dumnezeu nu mai locuiește într-o clădire de pe Muntele Sion din Ierusalim; El locuiește a...","summary_en":"The New Community The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and amon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":168523,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":171938,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ierusalim","title_en":"Jerusalem","content_ro":"<h3>Ierusalim<\/h3>\n <p>Ierusalimul funcționa ca oraș încă de aproximativ patru sute de ani înainte de vremea lui David. Nu a fost cucerit pe deplin în perioada cuceririi și a judecătorilor (Ios 15:63; Judg 1:8, 21), iar între enclava iebusită autonomă și israeliții din jur se stabiliseră, se pare, relații pașnice (Judg 19:10-12). Ierusalimul era atât de greu de cucerit, încât Vechiul Testament consemnează doar trei invadatori care au reușit: David, Ioas (2 Regi 14:11-14) și Nebucadnețar al Babilonului (2 Regi 25:1-10).<\/p>\n <p>Indiferent care a fost metoda prin care David a cucerit Ierusalimul (folosirea unui tunel de apă este discutabilă — vezi nota de studiu la 5:8), el a asigurat Ierusalimul ca capitală politică și, în cele din urmă, spirituală a lui Israel. Psalmul 48 vorbește frumos și puternic despre Ierusalim ca despre o fortăreață. Turnurile, întăriturile și citadelele sale ușor de apărat, împreună cu terenul accidentat, puteau produce un fals sentiment de siguranță, dacă nu chiar idolatrie. Psalmul 48:1-3 îi amintește cititorului că prezența vie a lui Dumnezeu, nu topografia cetății, făcea Ierusalimul sigur.<\/p>\n <p>Atât Vechiul Testament, cât și Noul Testament numesc Ierusalimul „cetatea sfântă” (vezi Neem 11:1, 18; Isa 52:1; Dan 9:24; Mat 4:5; 27:53; Apoc 21:2). Este singura cetate descrisă astfel în Biblie. În ce constă sfințenia acestei cetăți? Ea nu poate fi o reflectare a sfințeniei locuitorilor ei. De fapt, populația a fost atât de nesfântă încât cetatea a fost devastată de babilonieni în 586 <span>î.Hr.<\/span> Nici nu era o cetate sfântă pentru că fusese capitala lui Israel vreme de câteva secole. Ierusalimul era o cetate sfântă, mai întâi de toate, pentru că Dumnezeu a ales-o (1 Regi 8:44, 48; 11:13, 32, 36; 2 Cron 6:5, 34). Și, pentru că a ales-o, Și-a pus acolo slava și Numele (vezi 1 Regi 14:21; 2 Cron 12:13; Ezec 8–10; 43:1-27).<\/p>\n <p>În Evanghelii și în Faptele apostolilor, Ierusalimul era încă o cetate de mare importanță. Irod cel Mare (37–4 <span>î.Hr.<\/span>) extinsese cetatea și desfășurase proiecte ample de construcție — inclusiv Templul. Ierusalimul a rămas centrul vieții spirituale a lui Israel (vezi, de ex., Fapte 2:46; 3:1-26; 5:12), iar multe evenimente din viața lui Isus și a urmașilor Lui s-au petrecut în Ierusalim. Isus a rostit cuvinte aspre despre Ierusalim (vezi Mat 23:37-39) — mai ales despre conducătorii lui — și, în cele din urmă, a fost dat la moarte acolo. Isus a avertizat cu privire la judecata iminentă asupra cetății (vezi Marcu 13:1-2; Luca 21:20-24), iar cuvintele Sale s-au împlinit prin distrugerea Ierusalimului de către romani în anul <span>d.Hr.<\/span> 70.<\/p>\n <p>Dar Noul Testament introduce și noul Ierusalim, cetatea cerească alcătuită din poporul sfânt al lui Dumnezeu (Evr 11:10; Apoc 3:12; 21:2). Așa cum Ierusalimul pământesc era sfera în care prezența glorioasă și domnia lui Dumnezeu erau realizate parțial prin împăratul David și urmașii lui, noul Ierusalim reprezintă guvernarea lui Isus Hristos, Fiul lui David, și prezența Sa veșnică împreună cu poporul Său (comp. Ioan 1:14; Apoc 21:3).<\/p>\n <p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n <p>Ios 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Regi 8:1; 2 Regi 18:13-17; 25:1-10; 2 Cron 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neem 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Evr 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Ierusalim Ierusalimul funcționa ca oraș încă de aproximativ patru sute de ani înainte de vremea lui David. Nu a fost cucerit pe deplin în perioada cuceririi și a judecătorilor (Ios 15:63; Judg 1:8, 21), iar între enclava iebusită autonomă și israeliții din jur se stabiliseră, se pare, relații pașnice (Judg 19:10-12). Ierusalimul era atât de greu de cucerit, încât Vechiul Testament consemnează doar trei invadatori care au reușit: David, Ioas (2 Regi 14:11-14) și Nebucadnețar al Babilonului (2 ...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":173434,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Sion","title_en":"Zion","content_ro":"<h3>Sion<\/h3>\n<p>Sion este numele ebraic al muntelui din Ierusalim pe care se afla Templul (2 Sam 5:7; vezi și 2 Cron 3:1). Sion este folosit ca sinonim pentru Ierusalim, iar NLT traduce adesea <em>Sion<\/em> prin „Ierusalim” (de ex., Ps 69:35; 87:2; 97:8; 132:13). Astfel, Sion se poate referi la cetatea reală, fizică, a Ierusalimului, distrusă în 586 <span>BC<\/span> (vezi 102:13; 126:1; 137:1) și din nou în <span>AD<\/span> 70.<\/p>\n<p>Sion semnifică, de asemenea, cetatea lui Dumnezeu care transcende localizarea geografică. Sionul este împărăția universală a lui Dumnezeu, cetatea în care El locuiește (74:2; 76:2; 84:7; 135:21; vezi Isa 26). Această cetate întruchipează încrederea, judecata dreaptă, neprihănirea și devotamentul, căci Domnul nu tolerează impuritatea, necurăția, idolatria, nedreptatea sau lipsa de neprihănire (Isa 1:21-28). Profeții și poeții lui Israel vorbesc despre cetatea lui Dumnezeu ca fiind mai întinsă decât cetatea fizică. Cetățenii acestei cetăți vin din Iuda, din Israel și dintre neamuri (vezi Ps 87:5-6; Evr 12:22-24). Sionul este pe un munte înalt (Ps 48:2), în centrul împărăției lui Dumnezeu pe pământ (99:2; 132:13), iar tronul lui Dumnezeu este acolo (9:11). De aceea, rugăciunile și laudele celor evlavioși se concentrează asupra Sionului (53:6; 65:1; 147:12; 149:2), iar răscumpărarea este căutată acolo (14:7; 20:2; 50:2; 53:6). Descendenții lui David sunt moștenitorii legitimi care domnesc peste Sion pentru a întemeia împărăția universală a lui Dumnezeu (2:6; 110:2).<\/p>\n<p>Sionul este simbolul protecției și binecuvântărilor lui Dumnezeu (Ps 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Oricine se încrede în Domnul este la fel de sigur ca Muntele Sionului (125:1), dar cei care Îl resping pe Domnul resping și siguranța Sionului și nu au viitor (129:5-8).<\/p>\n<p>Noul Testament vorbește despre Muntele Sion ca despre Ierusalimul ceresc, casa spirituală a celor din toate neamurile care au fost născuți din nou prin credința în Isus Hristos (Evr 12:22-24; vezi și Gal 4:24-26; Apoc 3:12; 21:2-4). Avraam a așteptat prin credință „o cetate cu temelii veșnice” (Evr 11:10), o cetate în care toți bărbații și femeile credinței sunt cetățeni (Evr 12:22-24). Pentru că Domnul nu cunoaște limite geografice (1 Împ 8:27), adevăratul Sion în care locuiește El este inima tuturor celor care I se închină.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 5:7; 1 Împ 8:1; Ps 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Ier 26:18; 51:35; Plâng 2:13; Ioel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mica 3:12; 4:2; Țef 3:14, 16; Zah 1:14, 17; 2:7; 8:2-3; 9:9; Evr 12:22; Apoc 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Sion Sion este numele ebraic al muntelui din Ierusalim pe care se afla Templul (2 Sam 5:7; vezi și 2 Cron 3:1). Sion este folosit ca sinonim pentru Ierusalim, iar NLT traduce adesea Sion prin „Ierusalim” (de ex., Ps 69:35; 87:2; 97:8; 132:13). Astfel, Sion se poate referi la cetatea reală, fizică, a Ierusalimului, distrusă în 586 BC (vezi 102:13; 126:1; 137:1) și din nou în AD 70. Sion semnifică, de asemenea, cetatea lui Dumnezeu care transcende localizarea geografică. Sionul este împărăția u...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":177709,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biserica drept Templu al lui Dumnezeu","title_en":"The Church as God’s Temple","content_ro":"<h3>Biserica drept Templu al lui Dumnezeu<\/h3>\n<p>Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 <span>BC<\/span>, dar a fost distrus în 586 <span>BC<\/span>. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul poporului Său (vezi, de exemplu, Isa 56:7; Ezek 40–43).<\/p>\n<p>Deși Templul din Ierusalim a fost reconstruit după Exil — și a atins un punct culminant în timpul renovărilor lui Irod cel Mare — speranțele poporului lui Dumnezeu s-au împlinit în cele din urmă prin venirea lui Isus (vezi John 1:14; 2:19-22; 4:21-24). El Însuși este Templul lui Dumnezeu, locul în care locuiește sfințenia lui Dumnezeu, și Își cheamă poporul să I se alăture. Astfel, poporul lui Dumnezeu trebuie să fie un templu sfânt al lui Dumnezeu, un loc de locuire pentru Duhul Sfânt (vezi 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Pavel i-a chemat pe credincioși să-și înțeleagă identitatea de „popor sfânt” al lui Dumnezeu (2 Cor 1:1) în două feluri: ei trebuiau să se separe de răul moral și să fie dedicați lui Dumnezeu printr-o viață sfântă și prin slujire. De aceea, creștinii sunt îndemnați: „Să ne curățim de tot ce ne poate întina trupul sau duhul. Și să urmărim sfințenia deplină, pentru că ne temem de Dumnezeu” (2 Cor 7:1).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"Biserica drept Templu al lui Dumnezeu Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 BC, dar a fost distrus în 586 BC. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul po...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":178346,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Noua comunitate","title_en":"The New Community","content_ro":"<h3>Noua comunitate<\/h3>\n<p>Noul Testament atrage atenția asupra importanței comunității creștine, un accent care uneori se pierde în culturile individualiste. Deși credincioșii în Hristos sunt convertiți individual și născuți din nou la o viață nouă (Ioan 3:3; 1 Pet 1:23), nu suntem meniți să rămânem în izolare. Scopul lui Dumnezeu este să ne zidească împreună ca „pietre vii” în „templul Său spiritual” (1 Pet 2:5). Dumnezeu nu mai locuiește într-o clădire de pe Muntele Sion din Ierusalim; El locuiește acum în poporul Său și în mijlocul lui, prin Duhul Sfânt.<\/p>\n<p>Promisiunea că Dumnezeu Își va reconstrui Templul (vezi Ezec 40–48) s-a împlinit prin faptul că Dumnezeu locuiește în mijlocul poporului Său (vezi Ioan 1:14), care constituie el însuși „templul” sub noul legământ. Numai când ne unim în închinare, laudă și slujire vom funcționa așa cum a intenționat Dumnezeu. Creștinii se bucură împreună de minunata binecuvântare de a fi poporul ales de Dumnezeu pentru a duce la îndeplinire misiunea Lui în lume.<\/p>\n<p>Așa cum 1 Petru 2:9 arată limpede, biserica este acum ceea ce Israel a fost inițial: un „popor ales” (vezi Deut 7:6), „preoți împărătești”, „un neam sfânt” (vezi Exod 19:6) și „posesiunea specială” a lui Dumnezeu (vezi Exod 19:5). Odată cu acest statut privilegiat vine responsabilitatea de a-L proclama pe Dumnezeu înaintea neamurilor. Pe măsură ce ne unim în închinare armonioasă și slujim împreună în diferite lucrări, noi „le arătăm altora bunătatea lui Dumnezeu” (1 Pet 2:9).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Cron 5:13-14; Isa 11:1-16; Ioan 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Ef 2:19-22; 1 Pet 2:4-10; Apoc 3:12; 21:1-3, 22<\/p>","content_en":"<h3>The New Community<\/h3>\n<p>The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and among his people by the Holy Spirit.<\/p>\n<p>The promise that God would rebuild his temple (see Ezek 40–48) has been fulfilled as God dwells among his people (see John 1:14), who themselves constitute the “temple” under the new covenant. Only as we join together in worship, praise, and service will we function in the way God intended. Christians enjoy together the wonderful blessing of being the people God has chosen to carry out his mission to the world.<\/p>\n<p>As 1 Peter 2:9 makes clear, the church is now what Israel was originally, a “chosen people” (see Deut 7:6), “royal priests,” “a holy nation” (see Exod 19:6), and God’s “very own possession” (see Exod 19:5). With that privileged status comes the responsibility to proclaim God to the nations. As we join in harmonious worship and together serve in various ministries, we “show others the goodness of God” (1 Pet 2:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Chr 5:13-14; Isa 11:1-16; John 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Eph 2:19-22; 1 Pet 2:4-10; Rev 3:12; 21:1-3, 22<\/p>","summary_ro":"Noua comunitate Noul Testament atrage atenția asupra importanței comunității creștine, un accent care uneori se pierde în culturile individualiste. Deși credincioșii în Hristos sunt convertiți individual și născuți din nou la o viață nouă (Ioan 3:3; 1 Pet 1:23), nu suntem meniți să rămânem în izolare. Scopul lui Dumnezeu este să ne zidească împreună ca „pietre vii” în „templul Său spiritual” (1 Pet 2:5). Dumnezeu nu mai locuiește într-o clădire de pe Muntele Sion din Ierusalim; El locuiește a...","summary_en":"The New Community The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and amon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":178420,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":211170,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ierusalim","title_en":"Jerusalem","content_ro":"<h3>Ierusalim<\/h3>\n <p>Ierusalimul funcționa ca oraș încă de aproximativ patru sute de ani înainte de vremea lui David. Nu a fost cucerit pe deplin în perioada cuceririi și a judecătorilor (Ios 15:63; Judg 1:8, 21), iar între enclava iebusită autonomă și israeliții din jur se stabiliseră, se pare, relații pașnice (Judg 19:10-12). Ierusalimul era atât de greu de cucerit, încât Vechiul Testament consemnează doar trei invadatori care au reușit: David, Ioas (2 Regi 14:11-14) și Nebucadnețar al Babilonului (2 Regi 25:1-10).<\/p>\n <p>Indiferent care a fost metoda prin care David a cucerit Ierusalimul (folosirea unui tunel de apă este discutabilă — vezi nota de studiu la 5:8), el a asigurat Ierusalimul ca capitală politică și, în cele din urmă, spirituală a lui Israel. Psalmul 48 vorbește frumos și puternic despre Ierusalim ca despre o fortăreață. Turnurile, întăriturile și citadelele sale ușor de apărat, împreună cu terenul accidentat, puteau produce un fals sentiment de siguranță, dacă nu chiar idolatrie. Psalmul 48:1-3 îi amintește cititorului că prezența vie a lui Dumnezeu, nu topografia cetății, făcea Ierusalimul sigur.<\/p>\n <p>Atât Vechiul Testament, cât și Noul Testament numesc Ierusalimul „cetatea sfântă” (vezi Neem 11:1, 18; Isa 52:1; Dan 9:24; Mat 4:5; 27:53; Apoc 21:2). Este singura cetate descrisă astfel în Biblie. În ce constă sfințenia acestei cetăți? Ea nu poate fi o reflectare a sfințeniei locuitorilor ei. De fapt, populația a fost atât de nesfântă încât cetatea a fost devastată de babilonieni în 586 <span>î.Hr.<\/span> Nici nu era o cetate sfântă pentru că fusese capitala lui Israel vreme de câteva secole. Ierusalimul era o cetate sfântă, mai întâi de toate, pentru că Dumnezeu a ales-o (1 Regi 8:44, 48; 11:13, 32, 36; 2 Cron 6:5, 34). Și, pentru că a ales-o, Și-a pus acolo slava și Numele (vezi 1 Regi 14:21; 2 Cron 12:13; Ezec 8–10; 43:1-27).<\/p>\n <p>În Evanghelii și în Faptele apostolilor, Ierusalimul era încă o cetate de mare importanță. Irod cel Mare (37–4 <span>î.Hr.<\/span>) extinsese cetatea și desfășurase proiecte ample de construcție — inclusiv Templul. Ierusalimul a rămas centrul vieții spirituale a lui Israel (vezi, de ex., Fapte 2:46; 3:1-26; 5:12), iar multe evenimente din viața lui Isus și a urmașilor Lui s-au petrecut în Ierusalim. Isus a rostit cuvinte aspre despre Ierusalim (vezi Mat 23:37-39) — mai ales despre conducătorii lui — și, în cele din urmă, a fost dat la moarte acolo. Isus a avertizat cu privire la judecata iminentă asupra cetății (vezi Marcu 13:1-2; Luca 21:20-24), iar cuvintele Sale s-au împlinit prin distrugerea Ierusalimului de către romani în anul <span>d.Hr.<\/span> 70.<\/p>\n <p>Dar Noul Testament introduce și noul Ierusalim, cetatea cerească alcătuită din poporul sfânt al lui Dumnezeu (Evr 11:10; Apoc 3:12; 21:2). Așa cum Ierusalimul pământesc era sfera în care prezența glorioasă și domnia lui Dumnezeu erau realizate parțial prin împăratul David și urmașii lui, noul Ierusalim reprezintă guvernarea lui Isus Hristos, Fiul lui David, și prezența Sa veșnică împreună cu poporul Său (comp. Ioan 1:14; Apoc 21:3).<\/p>\n <p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n <p>Ios 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Regi 8:1; 2 Regi 18:13-17; 25:1-10; 2 Cron 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neem 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Evr 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Ierusalim Ierusalimul funcționa ca oraș încă de aproximativ patru sute de ani înainte de vremea lui David. Nu a fost cucerit pe deplin în perioada cuceririi și a judecătorilor (Ios 15:63; Judg 1:8, 21), iar între enclava iebusită autonomă și israeliții din jur se stabiliseră, se pare, relații pașnice (Judg 19:10-12). Ierusalimul era atât de greu de cucerit, încât Vechiul Testament consemnează doar trei invadatori care au reușit: David, Ioas (2 Regi 14:11-14) și Nebucadnețar al Babilonului (2 ...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":214162,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Sion","title_en":"Zion","content_ro":"<h3>Sion<\/h3>\n<p>Sion este numele ebraic al muntelui din Ierusalim pe care se afla Templul (2 Sam 5:7; vezi și 2 Cron 3:1). Sion este folosit ca sinonim pentru Ierusalim, iar NLT traduce adesea <em>Sion<\/em> prin „Ierusalim” (de ex., Ps 69:35; 87:2; 97:8; 132:13). Astfel, Sion se poate referi la cetatea reală, fizică, a Ierusalimului, distrusă în 586 <span>BC<\/span> (vezi 102:13; 126:1; 137:1) și din nou în <span>AD<\/span> 70.<\/p>\n<p>Sion semnifică, de asemenea, cetatea lui Dumnezeu care transcende localizarea geografică. Sionul este împărăția universală a lui Dumnezeu, cetatea în care El locuiește (74:2; 76:2; 84:7; 135:21; vezi Isa 26). Această cetate întruchipează încrederea, judecata dreaptă, neprihănirea și devotamentul, căci Domnul nu tolerează impuritatea, necurăția, idolatria, nedreptatea sau lipsa de neprihănire (Isa 1:21-28). Profeții și poeții lui Israel vorbesc despre cetatea lui Dumnezeu ca fiind mai întinsă decât cetatea fizică. Cetățenii acestei cetăți vin din Iuda, din Israel și dintre neamuri (vezi Ps 87:5-6; Evr 12:22-24). Sionul este pe un munte înalt (Ps 48:2), în centrul împărăției lui Dumnezeu pe pământ (99:2; 132:13), iar tronul lui Dumnezeu este acolo (9:11). De aceea, rugăciunile și laudele celor evlavioși se concentrează asupra Sionului (53:6; 65:1; 147:12; 149:2), iar răscumpărarea este căutată acolo (14:7; 20:2; 50:2; 53:6). Descendenții lui David sunt moștenitorii legitimi care domnesc peste Sion pentru a întemeia împărăția universală a lui Dumnezeu (2:6; 110:2).<\/p>\n<p>Sionul este simbolul protecției și binecuvântărilor lui Dumnezeu (Ps 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Oricine se încrede în Domnul este la fel de sigur ca Muntele Sionului (125:1), dar cei care Îl resping pe Domnul resping și siguranța Sionului și nu au viitor (129:5-8).<\/p>\n<p>Noul Testament vorbește despre Muntele Sion ca despre Ierusalimul ceresc, casa spirituală a celor din toate neamurile care au fost născuți din nou prin credința în Isus Hristos (Evr 12:22-24; vezi și Gal 4:24-26; Apoc 3:12; 21:2-4). Avraam a așteptat prin credință „o cetate cu temelii veșnice” (Evr 11:10), o cetate în care toți bărbații și femeile credinței sunt cetățeni (Evr 12:22-24). Pentru că Domnul nu cunoaște limite geografice (1 Împ 8:27), adevăratul Sion în care locuiește El este inima tuturor celor care I se închină.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 5:7; 1 Împ 8:1; Ps 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Ier 26:18; 51:35; Plâng 2:13; Ioel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mica 3:12; 4:2; Țef 3:14, 16; Zah 1:14, 17; 2:7; 8:2-3; 9:9; Evr 12:22; Apoc 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Sion Sion este numele ebraic al muntelui din Ierusalim pe care se afla Templul (2 Sam 5:7; vezi și 2 Cron 3:1). Sion este folosit ca sinonim pentru Ierusalim, iar NLT traduce adesea Sion prin „Ierusalim” (de ex., Ps 69:35; 87:2; 97:8; 132:13). Astfel, Sion se poate referi la cetatea reală, fizică, a Ierusalimului, distrusă în 586 BC (vezi 102:13; 126:1; 137:1) și din nou în AD 70. Sion semnifică, de asemenea, cetatea lui Dumnezeu care transcende localizarea geografică. Sionul este împărăția u...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":222714,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biserica drept Templu al lui Dumnezeu","title_en":"The Church as God’s Temple","content_ro":"<h3>Biserica drept Templu al lui Dumnezeu<\/h3>\n<p>Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 <span>BC<\/span>, dar a fost distrus în 586 <span>BC<\/span>. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul poporului Său (vezi, de exemplu, Isa 56:7; Ezek 40–43).<\/p>\n<p>Deși Templul din Ierusalim a fost reconstruit după Exil — și a atins un punct culminant în timpul renovărilor lui Irod cel Mare — speranțele poporului lui Dumnezeu s-au împlinit în cele din urmă prin venirea lui Isus (vezi John 1:14; 2:19-22; 4:21-24). El Însuși este Templul lui Dumnezeu, locul în care locuiește sfințenia lui Dumnezeu, și Își cheamă poporul să I se alăture. Astfel, poporul lui Dumnezeu trebuie să fie un templu sfânt al lui Dumnezeu, un loc de locuire pentru Duhul Sfânt (vezi 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Pavel i-a chemat pe credincioși să-și înțeleagă identitatea de „popor sfânt” al lui Dumnezeu (2 Cor 1:1) în două feluri: ei trebuiau să se separe de răul moral și să fie dedicați lui Dumnezeu printr-o viață sfântă și prin slujire. De aceea, creștinii sunt îndemnați: „Să ne curățim de tot ce ne poate întina trupul sau duhul. Și să urmărim sfințenia deplină, pentru că ne temem de Dumnezeu” (2 Cor 7:1).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"Biserica drept Templu al lui Dumnezeu Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 BC, dar a fost distrus în 586 BC. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul po...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":223991,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Noua comunitate","title_en":"The New Community","content_ro":"<h3>Noua comunitate<\/h3>\n<p>Noul Testament atrage atenția asupra importanței comunității creștine, un accent care uneori se pierde în culturile individualiste. Deși credincioșii în Hristos sunt convertiți individual și născuți din nou la o viață nouă (Ioan 3:3; 1 Pet 1:23), nu suntem meniți să rămânem în izolare. Scopul lui Dumnezeu este să ne zidească împreună ca „pietre vii” în „templul Său spiritual” (1 Pet 2:5). Dumnezeu nu mai locuiește într-o clădire de pe Muntele Sion din Ierusalim; El locuiește acum în poporul Său și în mijlocul lui, prin Duhul Sfânt.<\/p>\n<p>Promisiunea că Dumnezeu Își va reconstrui Templul (vezi Ezec 40–48) s-a împlinit prin faptul că Dumnezeu locuiește în mijlocul poporului Său (vezi Ioan 1:14), care constituie el însuși „templul” sub noul legământ. Numai când ne unim în închinare, laudă și slujire vom funcționa așa cum a intenționat Dumnezeu. Creștinii se bucură împreună de minunata binecuvântare de a fi poporul ales de Dumnezeu pentru a duce la îndeplinire misiunea Lui în lume.<\/p>\n<p>Așa cum 1 Petru 2:9 arată limpede, biserica este acum ceea ce Israel a fost inițial: un „popor ales” (vezi Deut 7:6), „preoți împărătești”, „un neam sfânt” (vezi Exod 19:6) și „posesiunea specială” a lui Dumnezeu (vezi Exod 19:5). Odată cu acest statut privilegiat vine responsabilitatea de a-L proclama pe Dumnezeu înaintea neamurilor. Pe măsură ce ne unim în închinare armonioasă și slujim împreună în diferite lucrări, noi „le arătăm altora bunătatea lui Dumnezeu” (1 Pet 2:9).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Cron 5:13-14; Isa 11:1-16; Ioan 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Ef 2:19-22; 1 Pet 2:4-10; Apoc 3:12; 21:1-3, 22<\/p>","content_en":"<h3>The New Community<\/h3>\n<p>The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and among his people by the Holy Spirit.<\/p>\n<p>The promise that God would rebuild his temple (see Ezek 40–48) has been fulfilled as God dwells among his people (see John 1:14), who themselves constitute the “temple” under the new covenant. Only as we join together in worship, praise, and service will we function in the way God intended. Christians enjoy together the wonderful blessing of being the people God has chosen to carry out his mission to the world.<\/p>\n<p>As 1 Peter 2:9 makes clear, the church is now what Israel was originally, a “chosen people” (see Deut 7:6), “royal priests,” “a holy nation” (see Exod 19:6), and God’s “very own possession” (see Exod 19:5). With that privileged status comes the responsibility to proclaim God to the nations. As we join in harmonious worship and together serve in various ministries, we “show others the goodness of God” (1 Pet 2:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Chr 5:13-14; Isa 11:1-16; John 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Eph 2:19-22; 1 Pet 2:4-10; Rev 3:12; 21:1-3, 22<\/p>","summary_ro":"Noua comunitate Noul Testament atrage atenția asupra importanței comunității creștine, un accent care uneori se pierde în culturile individualiste. Deși credincioșii în Hristos sunt convertiți individual și născuți din nou la o viață nouă (Ioan 3:3; 1 Pet 1:23), nu suntem meniți să rămânem în izolare. Scopul lui Dumnezeu este să ne zidească împreună ca „pietre vii” în „templul Său spiritual” (1 Pet 2:5). Dumnezeu nu mai locuiește într-o clădire de pe Muntele Sion din Ierusalim; El locuiește a...","summary_en":"The New Community The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and amon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":224139,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":227190,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ierusalim","title_en":"Jerusalem","content_ro":"<h3>Ierusalim<\/h3>\n <p>Ierusalimul funcționa ca oraș încă de aproximativ patru sute de ani înainte de vremea lui David. Nu a fost cucerit pe deplin în perioada cuceririi și a judecătorilor (Ios 15:63; Judg 1:8, 21), iar între enclava iebusită autonomă și israeliții din jur se stabiliseră, se pare, relații pașnice (Judg 19:10-12). Ierusalimul era atât de greu de cucerit, încât Vechiul Testament consemnează doar trei invadatori care au reușit: David, Ioas (2 Regi 14:11-14) și Nebucadnețar al Babilonului (2 Regi 25:1-10).<\/p>\n <p>Indiferent care a fost metoda prin care David a cucerit Ierusalimul (folosirea unui tunel de apă este discutabilă — vezi nota de studiu la 5:8), el a asigurat Ierusalimul ca capitală politică și, în cele din urmă, spirituală a lui Israel. Psalmul 48 vorbește frumos și puternic despre Ierusalim ca despre o fortăreață. Turnurile, întăriturile și citadelele sale ușor de apărat, împreună cu terenul accidentat, puteau produce un fals sentiment de siguranță, dacă nu chiar idolatrie. Psalmul 48:1-3 îi amintește cititorului că prezența vie a lui Dumnezeu, nu topografia cetății, făcea Ierusalimul sigur.<\/p>\n <p>Atât Vechiul Testament, cât și Noul Testament numesc Ierusalimul „cetatea sfântă” (vezi Neem 11:1, 18; Isa 52:1; Dan 9:24; Mat 4:5; 27:53; Apoc 21:2). Este singura cetate descrisă astfel în Biblie. În ce constă sfințenia acestei cetăți? Ea nu poate fi o reflectare a sfințeniei locuitorilor ei. De fapt, populația a fost atât de nesfântă încât cetatea a fost devastată de babilonieni în 586 <span>î.Hr.<\/span> Nici nu era o cetate sfântă pentru că fusese capitala lui Israel vreme de câteva secole. Ierusalimul era o cetate sfântă, mai întâi de toate, pentru că Dumnezeu a ales-o (1 Regi 8:44, 48; 11:13, 32, 36; 2 Cron 6:5, 34). Și, pentru că a ales-o, Și-a pus acolo slava și Numele (vezi 1 Regi 14:21; 2 Cron 12:13; Ezec 8–10; 43:1-27).<\/p>\n <p>În Evanghelii și în Faptele apostolilor, Ierusalimul era încă o cetate de mare importanță. Irod cel Mare (37–4 <span>î.Hr.<\/span>) extinsese cetatea și desfășurase proiecte ample de construcție — inclusiv Templul. Ierusalimul a rămas centrul vieții spirituale a lui Israel (vezi, de ex., Fapte 2:46; 3:1-26; 5:12), iar multe evenimente din viața lui Isus și a urmașilor Lui s-au petrecut în Ierusalim. Isus a rostit cuvinte aspre despre Ierusalim (vezi Mat 23:37-39) — mai ales despre conducătorii lui — și, în cele din urmă, a fost dat la moarte acolo. Isus a avertizat cu privire la judecata iminentă asupra cetății (vezi Marcu 13:1-2; Luca 21:20-24), iar cuvintele Sale s-au împlinit prin distrugerea Ierusalimului de către romani în anul <span>d.Hr.<\/span> 70.<\/p>\n <p>Dar Noul Testament introduce și noul Ierusalim, cetatea cerească alcătuită din poporul sfânt al lui Dumnezeu (Evr 11:10; Apoc 3:12; 21:2). Așa cum Ierusalimul pământesc era sfera în care prezența glorioasă și domnia lui Dumnezeu erau realizate parțial prin împăratul David și urmașii lui, noul Ierusalim reprezintă guvernarea lui Isus Hristos, Fiul lui David, și prezența Sa veșnică împreună cu poporul Său (comp. Ioan 1:14; Apoc 21:3).<\/p>\n <p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n <p>Ios 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Regi 8:1; 2 Regi 18:13-17; 25:1-10; 2 Cron 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neem 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Evr 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Ierusalim Ierusalimul funcționa ca oraș încă de aproximativ patru sute de ani înainte de vremea lui David. Nu a fost cucerit pe deplin în perioada cuceririi și a judecătorilor (Ios 15:63; Judg 1:8, 21), iar între enclava iebusită autonomă și israeliții din jur se stabiliseră, se pare, relații pașnice (Judg 19:10-12). Ierusalimul era atât de greu de cucerit, încât Vechiul Testament consemnează doar trei invadatori care au reușit: David, Ioas (2 Regi 14:11-14) și Nebucadnețar al Babilonului (2 ...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":228686,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Sion","title_en":"Zion","content_ro":"<h3>Sion<\/h3>\n<p>Sion este numele ebraic al muntelui din Ierusalim pe care se afla Templul (2 Sam 5:7; vezi și 2 Cron 3:1). Sion este folosit ca sinonim pentru Ierusalim, iar NLT traduce adesea <em>Sion<\/em> prin „Ierusalim” (de ex., Ps 69:35; 87:2; 97:8; 132:13). Astfel, Sion se poate referi la cetatea reală, fizică, a Ierusalimului, distrusă în 586 <span>BC<\/span> (vezi 102:13; 126:1; 137:1) și din nou în <span>AD<\/span> 70.<\/p>\n<p>Sion semnifică, de asemenea, cetatea lui Dumnezeu care transcende localizarea geografică. Sionul este împărăția universală a lui Dumnezeu, cetatea în care El locuiește (74:2; 76:2; 84:7; 135:21; vezi Isa 26). Această cetate întruchipează încrederea, judecata dreaptă, neprihănirea și devotamentul, căci Domnul nu tolerează impuritatea, necurăția, idolatria, nedreptatea sau lipsa de neprihănire (Isa 1:21-28). Profeții și poeții lui Israel vorbesc despre cetatea lui Dumnezeu ca fiind mai întinsă decât cetatea fizică. Cetățenii acestei cetăți vin din Iuda, din Israel și dintre neamuri (vezi Ps 87:5-6; Evr 12:22-24). Sionul este pe un munte înalt (Ps 48:2), în centrul împărăției lui Dumnezeu pe pământ (99:2; 132:13), iar tronul lui Dumnezeu este acolo (9:11). De aceea, rugăciunile și laudele celor evlavioși se concentrează asupra Sionului (53:6; 65:1; 147:12; 149:2), iar răscumpărarea este căutată acolo (14:7; 20:2; 50:2; 53:6). Descendenții lui David sunt moștenitorii legitimi care domnesc peste Sion pentru a întemeia împărăția universală a lui Dumnezeu (2:6; 110:2).<\/p>\n<p>Sionul este simbolul protecției și binecuvântărilor lui Dumnezeu (Ps 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Oricine se încrede în Domnul este la fel de sigur ca Muntele Sionului (125:1), dar cei care Îl resping pe Domnul resping și siguranța Sionului și nu au viitor (129:5-8).<\/p>\n<p>Noul Testament vorbește despre Muntele Sion ca despre Ierusalimul ceresc, casa spirituală a celor din toate neamurile care au fost născuți din nou prin credința în Isus Hristos (Evr 12:22-24; vezi și Gal 4:24-26; Apoc 3:12; 21:2-4). Avraam a așteptat prin credință „o cetate cu temelii veșnice” (Evr 11:10), o cetate în care toți bărbații și femeile credinței sunt cetățeni (Evr 12:22-24). Pentru că Domnul nu cunoaște limite geografice (1 Împ 8:27), adevăratul Sion în care locuiește El este inima tuturor celor care I se închină.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 5:7; 1 Împ 8:1; Ps 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Ier 26:18; 51:35; Plâng 2:13; Ioel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mica 3:12; 4:2; Țef 3:14, 16; Zah 1:14, 17; 2:7; 8:2-3; 9:9; Evr 12:22; Apoc 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Sion Sion este numele ebraic al muntelui din Ierusalim pe care se afla Templul (2 Sam 5:7; vezi și 2 Cron 3:1). Sion este folosit ca sinonim pentru Ierusalim, iar NLT traduce adesea Sion prin „Ierusalim” (de ex., Ps 69:35; 87:2; 97:8; 132:13). Astfel, Sion se poate referi la cetatea reală, fizică, a Ierusalimului, distrusă în 586 BC (vezi 102:13; 126:1; 137:1) și din nou în AD 70. Sion semnifică, de asemenea, cetatea lui Dumnezeu care transcende localizarea geografică. Sionul este împărăția u...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":232961,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biserica drept Templu al lui Dumnezeu","title_en":"The Church as God’s Temple","content_ro":"<h3>Biserica drept Templu al lui Dumnezeu<\/h3>\n<p>Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 <span>BC<\/span>, dar a fost distrus în 586 <span>BC<\/span>. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul poporului Său (vezi, de exemplu, Isa 56:7; Ezek 40–43).<\/p>\n<p>Deși Templul din Ierusalim a fost reconstruit după Exil — și a atins un punct culminant în timpul renovărilor lui Irod cel Mare — speranțele poporului lui Dumnezeu s-au împlinit în cele din urmă prin venirea lui Isus (vezi John 1:14; 2:19-22; 4:21-24). El Însuși este Templul lui Dumnezeu, locul în care locuiește sfințenia lui Dumnezeu, și Își cheamă poporul să I se alăture. Astfel, poporul lui Dumnezeu trebuie să fie un templu sfânt al lui Dumnezeu, un loc de locuire pentru Duhul Sfânt (vezi 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Pavel i-a chemat pe credincioși să-și înțeleagă identitatea de „popor sfânt” al lui Dumnezeu (2 Cor 1:1) în două feluri: ei trebuiau să se separe de răul moral și să fie dedicați lui Dumnezeu printr-o viață sfântă și prin slujire. De aceea, creștinii sunt îndemnați: „Să ne curățim de tot ce ne poate întina trupul sau duhul. Și să urmărim sfințenia deplină, pentru că ne temem de Dumnezeu” (2 Cor 7:1).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"Biserica drept Templu al lui Dumnezeu Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 BC, dar a fost distrus în 586 BC. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul po...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":233598,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Noua comunitate","title_en":"The New Community","content_ro":"<h3>Noua comunitate<\/h3>\n<p>Noul Testament atrage atenția asupra importanței comunității creștine, un accent care uneori se pierde în culturile individualiste. Deși credincioșii în Hristos sunt convertiți individual și născuți din nou la o viață nouă (Ioan 3:3; 1 Pet 1:23), nu suntem meniți să rămânem în izolare. Scopul lui Dumnezeu este să ne zidească împreună ca „pietre vii” în „templul Său spiritual” (1 Pet 2:5). Dumnezeu nu mai locuiește într-o clădire de pe Muntele Sion din Ierusalim; El locuiește acum în poporul Său și în mijlocul lui, prin Duhul Sfânt.<\/p>\n<p>Promisiunea că Dumnezeu Își va reconstrui Templul (vezi Ezec 40–48) s-a împlinit prin faptul că Dumnezeu locuiește în mijlocul poporului Său (vezi Ioan 1:14), care constituie el însuși „templul” sub noul legământ. Numai când ne unim în închinare, laudă și slujire vom funcționa așa cum a intenționat Dumnezeu. Creștinii se bucură împreună de minunata binecuvântare de a fi poporul ales de Dumnezeu pentru a duce la îndeplinire misiunea Lui în lume.<\/p>\n<p>Așa cum 1 Petru 2:9 arată limpede, biserica este acum ceea ce Israel a fost inițial: un „popor ales” (vezi Deut 7:6), „preoți împărătești”, „un neam sfânt” (vezi Exod 19:6) și „posesiunea specială” a lui Dumnezeu (vezi Exod 19:5). Odată cu acest statut privilegiat vine responsabilitatea de a-L proclama pe Dumnezeu înaintea neamurilor. Pe măsură ce ne unim în închinare armonioasă și slujim împreună în diferite lucrări, noi „le arătăm altora bunătatea lui Dumnezeu” (1 Pet 2:9).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Cron 5:13-14; Isa 11:1-16; Ioan 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Ef 2:19-22; 1 Pet 2:4-10; Apoc 3:12; 21:1-3, 22<\/p>","content_en":"<h3>The New Community<\/h3>\n<p>The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and among his people by the Holy Spirit.<\/p>\n<p>The promise that God would rebuild his temple (see Ezek 40–48) has been fulfilled as God dwells among his people (see John 1:14), who themselves constitute the “temple” under the new covenant. Only as we join together in worship, praise, and service will we function in the way God intended. Christians enjoy together the wonderful blessing of being the people God has chosen to carry out his mission to the world.<\/p>\n<p>As 1 Peter 2:9 makes clear, the church is now what Israel was originally, a “chosen people” (see Deut 7:6), “royal priests,” “a holy nation” (see Exod 19:6), and God’s “very own possession” (see Exod 19:5). With that privileged status comes the responsibility to proclaim God to the nations. As we join in harmonious worship and together serve in various ministries, we “show others the goodness of God” (1 Pet 2:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Chr 5:13-14; Isa 11:1-16; John 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Eph 2:19-22; 1 Pet 2:4-10; Rev 3:12; 21:1-3, 22<\/p>","summary_ro":"Noua comunitate Noul Testament atrage atenția asupra importanței comunității creștine, un accent care uneori se pierde în culturile individualiste. Deși credincioșii în Hristos sunt convertiți individual și născuți din nou la o viață nouă (Ioan 3:3; 1 Pet 1:23), nu suntem meniți să rămânem în izolare. Scopul lui Dumnezeu este să ne zidească împreună ca „pietre vii” în „templul Său spiritual” (1 Pet 2:5). Dumnezeu nu mai locuiește într-o clădire de pe Muntele Sion din Ierusalim; El locuiește a...","summary_en":"The New Community The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and amon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":233672,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":266373,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ierusalim","title_en":"Jerusalem","content_ro":"<h3>Ierusalim<\/h3>\n <p>Ierusalimul funcționa ca oraș încă de aproximativ patru sute de ani înainte de vremea lui David. Nu a fost cucerit pe deplin în perioada cuceririi și a judecătorilor (Ios 15:63; Judg 1:8, 21), iar între enclava iebusită autonomă și israeliții din jur se stabiliseră, se pare, relații pașnice (Judg 19:10-12). Ierusalimul era atât de greu de cucerit, încât Vechiul Testament consemnează doar trei invadatori care au reușit: David, Ioas (2 Regi 14:11-14) și Nebucadnețar al Babilonului (2 Regi 25:1-10).<\/p>\n <p>Indiferent care a fost metoda prin care David a cucerit Ierusalimul (folosirea unui tunel de apă este discutabilă — vezi nota de studiu la 5:8), el a asigurat Ierusalimul ca capitală politică și, în cele din urmă, spirituală a lui Israel. Psalmul 48 vorbește frumos și puternic despre Ierusalim ca despre o fortăreață. Turnurile, întăriturile și citadelele sale ușor de apărat, împreună cu terenul accidentat, puteau produce un fals sentiment de siguranță, dacă nu chiar idolatrie. Psalmul 48:1-3 îi amintește cititorului că prezența vie a lui Dumnezeu, nu topografia cetății, făcea Ierusalimul sigur.<\/p>\n <p>Atât Vechiul Testament, cât și Noul Testament numesc Ierusalimul „cetatea sfântă” (vezi Neem 11:1, 18; Isa 52:1; Dan 9:24; Mat 4:5; 27:53; Apoc 21:2). Este singura cetate descrisă astfel în Biblie. În ce constă sfințenia acestei cetăți? Ea nu poate fi o reflectare a sfințeniei locuitorilor ei. De fapt, populația a fost atât de nesfântă încât cetatea a fost devastată de babilonieni în 586 <span>î.Hr.<\/span> Nici nu era o cetate sfântă pentru că fusese capitala lui Israel vreme de câteva secole. Ierusalimul era o cetate sfântă, mai întâi de toate, pentru că Dumnezeu a ales-o (1 Regi 8:44, 48; 11:13, 32, 36; 2 Cron 6:5, 34). Și, pentru că a ales-o, Și-a pus acolo slava și Numele (vezi 1 Regi 14:21; 2 Cron 12:13; Ezec 8–10; 43:1-27).<\/p>\n <p>În Evanghelii și în Faptele apostolilor, Ierusalimul era încă o cetate de mare importanță. Irod cel Mare (37–4 <span>î.Hr.<\/span>) extinsese cetatea și desfășurase proiecte ample de construcție — inclusiv Templul. Ierusalimul a rămas centrul vieții spirituale a lui Israel (vezi, de ex., Fapte 2:46; 3:1-26; 5:12), iar multe evenimente din viața lui Isus și a urmașilor Lui s-au petrecut în Ierusalim. Isus a rostit cuvinte aspre despre Ierusalim (vezi Mat 23:37-39) — mai ales despre conducătorii lui — și, în cele din urmă, a fost dat la moarte acolo. Isus a avertizat cu privire la judecata iminentă asupra cetății (vezi Marcu 13:1-2; Luca 21:20-24), iar cuvintele Sale s-au împlinit prin distrugerea Ierusalimului de către romani în anul <span>d.Hr.<\/span> 70.<\/p>\n <p>Dar Noul Testament introduce și noul Ierusalim, cetatea cerească alcătuită din poporul sfânt al lui Dumnezeu (Evr 11:10; Apoc 3:12; 21:2). Așa cum Ierusalimul pământesc era sfera în care prezența glorioasă și domnia lui Dumnezeu erau realizate parțial prin împăratul David și urmașii lui, noul Ierusalim reprezintă guvernarea lui Isus Hristos, Fiul lui David, și prezența Sa veșnică împreună cu poporul Său (comp. Ioan 1:14; Apoc 21:3).<\/p>\n <p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n <p>Ios 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Regi 8:1; 2 Regi 18:13-17; 25:1-10; 2 Cron 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neem 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Evr 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Ierusalim Ierusalimul funcționa ca oraș încă de aproximativ patru sute de ani înainte de vremea lui David. Nu a fost cucerit pe deplin în perioada cuceririi și a judecătorilor (Ios 15:63; Judg 1:8, 21), iar între enclava iebusită autonomă și israeliții din jur se stabiliseră, se pare, relații pașnice (Judg 19:10-12). Ierusalimul era atât de greu de cucerit, încât Vechiul Testament consemnează doar trei invadatori care au reușit: David, Ioas (2 Regi 14:11-14) și Nebucadnețar al Babilonului (2 ...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":269371,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Sion","title_en":"Zion","content_ro":"<h3>Sion<\/h3>\n<p>Sion este numele ebraic al muntelui din Ierusalim pe care se afla Templul (2 Sam 5:7; vezi și 2 Cron 3:1). Sion este folosit ca sinonim pentru Ierusalim, iar NLT traduce adesea <em>Sion<\/em> prin „Ierusalim” (de ex., Ps 69:35; 87:2; 97:8; 132:13). Astfel, Sion se poate referi la cetatea reală, fizică, a Ierusalimului, distrusă în 586 <span>BC<\/span> (vezi 102:13; 126:1; 137:1) și din nou în <span>AD<\/span> 70.<\/p>\n<p>Sion semnifică, de asemenea, cetatea lui Dumnezeu care transcende localizarea geografică. Sionul este împărăția universală a lui Dumnezeu, cetatea în care El locuiește (74:2; 76:2; 84:7; 135:21; vezi Isa 26). Această cetate întruchipează încrederea, judecata dreaptă, neprihănirea și devotamentul, căci Domnul nu tolerează impuritatea, necurăția, idolatria, nedreptatea sau lipsa de neprihănire (Isa 1:21-28). Profeții și poeții lui Israel vorbesc despre cetatea lui Dumnezeu ca fiind mai întinsă decât cetatea fizică. Cetățenii acestei cetăți vin din Iuda, din Israel și dintre neamuri (vezi Ps 87:5-6; Evr 12:22-24). Sionul este pe un munte înalt (Ps 48:2), în centrul împărăției lui Dumnezeu pe pământ (99:2; 132:13), iar tronul lui Dumnezeu este acolo (9:11). De aceea, rugăciunile și laudele celor evlavioși se concentrează asupra Sionului (53:6; 65:1; 147:12; 149:2), iar răscumpărarea este căutată acolo (14:7; 20:2; 50:2; 53:6). Descendenții lui David sunt moștenitorii legitimi care domnesc peste Sion pentru a întemeia împărăția universală a lui Dumnezeu (2:6; 110:2).<\/p>\n<p>Sionul este simbolul protecției și binecuvântărilor lui Dumnezeu (Ps 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Oricine se încrede în Domnul este la fel de sigur ca Muntele Sionului (125:1), dar cei care Îl resping pe Domnul resping și siguranța Sionului și nu au viitor (129:5-8).<\/p>\n<p>Noul Testament vorbește despre Muntele Sion ca despre Ierusalimul ceresc, casa spirituală a celor din toate neamurile care au fost născuți din nou prin credința în Isus Hristos (Evr 12:22-24; vezi și Gal 4:24-26; Apoc 3:12; 21:2-4). Avraam a așteptat prin credință „o cetate cu temelii veșnice” (Evr 11:10), o cetate în care toți bărbații și femeile credinței sunt cetățeni (Evr 12:22-24). Pentru că Domnul nu cunoaște limite geografice (1 Împ 8:27), adevăratul Sion în care locuiește El este inima tuturor celor care I se închină.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 5:7; 1 Împ 8:1; Ps 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Ier 26:18; 51:35; Plâng 2:13; Ioel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mica 3:12; 4:2; Țef 3:14, 16; Zah 1:14, 17; 2:7; 8:2-3; 9:9; Evr 12:22; Apoc 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Sion Sion este numele ebraic al muntelui din Ierusalim pe care se afla Templul (2 Sam 5:7; vezi și 2 Cron 3:1). Sion este folosit ca sinonim pentru Ierusalim, iar NLT traduce adesea Sion prin „Ierusalim” (de ex., Ps 69:35; 87:2; 97:8; 132:13). Astfel, Sion se poate referi la cetatea reală, fizică, a Ierusalimului, distrusă în 586 BC (vezi 102:13; 126:1; 137:1) și din nou în AD 70. Sion semnifică, de asemenea, cetatea lui Dumnezeu care transcende localizarea geografică. Sionul este împărăția u...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":277925,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biserica drept Templu al lui Dumnezeu","title_en":"The Church as God’s Temple","content_ro":"<h3>Biserica drept Templu al lui Dumnezeu<\/h3>\n<p>Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 <span>BC<\/span>, dar a fost distrus în 586 <span>BC<\/span>. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul poporului Său (vezi, de exemplu, Isa 56:7; Ezek 40–43).<\/p>\n<p>Deși Templul din Ierusalim a fost reconstruit după Exil — și a atins un punct culminant în timpul renovărilor lui Irod cel Mare — speranțele poporului lui Dumnezeu s-au împlinit în cele din urmă prin venirea lui Isus (vezi John 1:14; 2:19-22; 4:21-24). El Însuși este Templul lui Dumnezeu, locul în care locuiește sfințenia lui Dumnezeu, și Își cheamă poporul să I se alăture. Astfel, poporul lui Dumnezeu trebuie să fie un templu sfânt al lui Dumnezeu, un loc de locuire pentru Duhul Sfânt (vezi 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Pavel i-a chemat pe credincioși să-și înțeleagă identitatea de „popor sfânt” al lui Dumnezeu (2 Cor 1:1) în două feluri: ei trebuiau să se separe de răul moral și să fie dedicați lui Dumnezeu printr-o viață sfântă și prin slujire. De aceea, creștinii sunt îndemnați: „Să ne curățim de tot ce ne poate întina trupul sau duhul. Și să urmărim sfințenia deplină, pentru că ne temem de Dumnezeu” (2 Cor 7:1).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"Biserica drept Templu al lui Dumnezeu Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 BC, dar a fost distrus în 586 BC. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul po...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":279199,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Noua comunitate","title_en":"The New Community","content_ro":"<h3>Noua comunitate<\/h3>\n<p>Noul Testament atrage atenția asupra importanței comunității creștine, un accent care uneori se pierde în culturile individualiste. Deși credincioșii în Hristos sunt convertiți individual și născuți din nou la o viață nouă (Ioan 3:3; 1 Pet 1:23), nu suntem meniți să rămânem în izolare. Scopul lui Dumnezeu este să ne zidească împreună ca „pietre vii” în „templul Său spiritual” (1 Pet 2:5). Dumnezeu nu mai locuiește într-o clădire de pe Muntele Sion din Ierusalim; El locuiește acum în poporul Său și în mijlocul lui, prin Duhul Sfânt.<\/p>\n<p>Promisiunea că Dumnezeu Își va reconstrui Templul (vezi Ezec 40–48) s-a împlinit prin faptul că Dumnezeu locuiește în mijlocul poporului Său (vezi Ioan 1:14), care constituie el însuși „templul” sub noul legământ. Numai când ne unim în închinare, laudă și slujire vom funcționa așa cum a intenționat Dumnezeu. Creștinii se bucură împreună de minunata binecuvântare de a fi poporul ales de Dumnezeu pentru a duce la îndeplinire misiunea Lui în lume.<\/p>\n<p>Așa cum 1 Petru 2:9 arată limpede, biserica este acum ceea ce Israel a fost inițial: un „popor ales” (vezi Deut 7:6), „preoți împărătești”, „un neam sfânt” (vezi Exod 19:6) și „posesiunea specială” a lui Dumnezeu (vezi Exod 19:5). Odată cu acest statut privilegiat vine responsabilitatea de a-L proclama pe Dumnezeu înaintea neamurilor. Pe măsură ce ne unim în închinare armonioasă și slujim împreună în diferite lucrări, noi „le arătăm altora bunătatea lui Dumnezeu” (1 Pet 2:9).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Cron 5:13-14; Isa 11:1-16; Ioan 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Ef 2:19-22; 1 Pet 2:4-10; Apoc 3:12; 21:1-3, 22<\/p>","content_en":"<h3>The New Community<\/h3>\n<p>The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and among his people by the Holy Spirit.<\/p>\n<p>The promise that God would rebuild his temple (see Ezek 40–48) has been fulfilled as God dwells among his people (see John 1:14), who themselves constitute the “temple” under the new covenant. Only as we join together in worship, praise, and service will we function in the way God intended. Christians enjoy together the wonderful blessing of being the people God has chosen to carry out his mission to the world.<\/p>\n<p>As 1 Peter 2:9 makes clear, the church is now what Israel was originally, a “chosen people” (see Deut 7:6), “royal priests,” “a holy nation” (see Exod 19:6), and God’s “very own possession” (see Exod 19:5). With that privileged status comes the responsibility to proclaim God to the nations. As we join in harmonious worship and together serve in various ministries, we “show others the goodness of God” (1 Pet 2:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Chr 5:13-14; Isa 11:1-16; John 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Eph 2:19-22; 1 Pet 2:4-10; Rev 3:12; 21:1-3, 22<\/p>","summary_ro":"Noua comunitate Noul Testament atrage atenția asupra importanței comunității creștine, un accent care uneori se pierde în culturile individualiste. Deși credincioșii în Hristos sunt convertiți individual și născuți din nou la o viață nouă (Ioan 3:3; 1 Pet 1:23), nu suntem meniți să rămânem în izolare. Scopul lui Dumnezeu este să ne zidească împreună ca „pietre vii” în „templul Său spiritual” (1 Pet 2:5). Dumnezeu nu mai locuiește într-o clădire de pe Muntele Sion din Ierusalim; El locuiește a...","summary_en":"The New Community The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and amon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":279347,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":282442,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ierusalim","title_en":"Jerusalem","content_ro":"<h3>Ierusalim<\/h3>\n <p>Ierusalimul funcționa ca oraș încă de aproximativ patru sute de ani înainte de vremea lui David. Nu a fost cucerit pe deplin în perioada cuceririi și a judecătorilor (Ios 15:63; Judg 1:8, 21), iar între enclava iebusită autonomă și israeliții din jur se stabiliseră, se pare, relații pașnice (Judg 19:10-12). Ierusalimul era atât de greu de cucerit, încât Vechiul Testament consemnează doar trei invadatori care au reușit: David, Ioas (2 Regi 14:11-14) și Nebucadnețar al Babilonului (2 Regi 25:1-10).<\/p>\n <p>Indiferent care a fost metoda prin care David a cucerit Ierusalimul (folosirea unui tunel de apă este discutabilă — vezi nota de studiu la 5:8), el a asigurat Ierusalimul ca capitală politică și, în cele din urmă, spirituală a lui Israel. Psalmul 48 vorbește frumos și puternic despre Ierusalim ca despre o fortăreață. Turnurile, întăriturile și citadelele sale ușor de apărat, împreună cu terenul accidentat, puteau produce un fals sentiment de siguranță, dacă nu chiar idolatrie. Psalmul 48:1-3 îi amintește cititorului că prezența vie a lui Dumnezeu, nu topografia cetății, făcea Ierusalimul sigur.<\/p>\n <p>Atât Vechiul Testament, cât și Noul Testament numesc Ierusalimul „cetatea sfântă” (vezi Neem 11:1, 18; Isa 52:1; Dan 9:24; Mat 4:5; 27:53; Apoc 21:2). Este singura cetate descrisă astfel în Biblie. În ce constă sfințenia acestei cetăți? Ea nu poate fi o reflectare a sfințeniei locuitorilor ei. De fapt, populația a fost atât de nesfântă încât cetatea a fost devastată de babilonieni în 586 <span>î.Hr.<\/span> Nici nu era o cetate sfântă pentru că fusese capitala lui Israel vreme de câteva secole. Ierusalimul era o cetate sfântă, mai întâi de toate, pentru că Dumnezeu a ales-o (1 Regi 8:44, 48; 11:13, 32, 36; 2 Cron 6:5, 34). Și, pentru că a ales-o, Și-a pus acolo slava și Numele (vezi 1 Regi 14:21; 2 Cron 12:13; Ezec 8–10; 43:1-27).<\/p>\n <p>În Evanghelii și în Faptele apostolilor, Ierusalimul era încă o cetate de mare importanță. Irod cel Mare (37–4 <span>î.Hr.<\/span>) extinsese cetatea și desfășurase proiecte ample de construcție — inclusiv Templul. Ierusalimul a rămas centrul vieții spirituale a lui Israel (vezi, de ex., Fapte 2:46; 3:1-26; 5:12), iar multe evenimente din viața lui Isus și a urmașilor Lui s-au petrecut în Ierusalim. Isus a rostit cuvinte aspre despre Ierusalim (vezi Mat 23:37-39) — mai ales despre conducătorii lui — și, în cele din urmă, a fost dat la moarte acolo. Isus a avertizat cu privire la judecata iminentă asupra cetății (vezi Marcu 13:1-2; Luca 21:20-24), iar cuvintele Sale s-au împlinit prin distrugerea Ierusalimului de către romani în anul <span>d.Hr.<\/span> 70.<\/p>\n <p>Dar Noul Testament introduce și noul Ierusalim, cetatea cerească alcătuită din poporul sfânt al lui Dumnezeu (Evr 11:10; Apoc 3:12; 21:2). Așa cum Ierusalimul pământesc era sfera în care prezența glorioasă și domnia lui Dumnezeu erau realizate parțial prin împăratul David și urmașii lui, noul Ierusalim reprezintă guvernarea lui Isus Hristos, Fiul lui David, și prezența Sa veșnică împreună cu poporul Său (comp. Ioan 1:14; Apoc 21:3).<\/p>\n <p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n <p>Ios 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Regi 8:1; 2 Regi 18:13-17; 25:1-10; 2 Cron 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neem 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Evr 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Ierusalim Ierusalimul funcționa ca oraș încă de aproximativ patru sute de ani înainte de vremea lui David. Nu a fost cucerit pe deplin în perioada cuceririi și a judecătorilor (Ios 15:63; Judg 1:8, 21), iar între enclava iebusită autonomă și israeliții din jur se stabiliseră, se pare, relații pașnice (Judg 19:10-12). Ierusalimul era atât de greu de cucerit, încât Vechiul Testament consemnează doar trei invadatori care au reușit: David, Ioas (2 Regi 14:11-14) și Nebucadnețar al Babilonului (2 ...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":283938,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Sion","title_en":"Zion","content_ro":"<h3>Sion<\/h3>\n<p>Sion este numele ebraic al muntelui din Ierusalim pe care se afla Templul (2 Sam 5:7; vezi și 2 Cron 3:1). Sion este folosit ca sinonim pentru Ierusalim, iar NLT traduce adesea <em>Sion<\/em> prin „Ierusalim” (de ex., Ps 69:35; 87:2; 97:8; 132:13). Astfel, Sion se poate referi la cetatea reală, fizică, a Ierusalimului, distrusă în 586 <span>BC<\/span> (vezi 102:13; 126:1; 137:1) și din nou în <span>AD<\/span> 70.<\/p>\n<p>Sion semnifică, de asemenea, cetatea lui Dumnezeu care transcende localizarea geografică. Sionul este împărăția universală a lui Dumnezeu, cetatea în care El locuiește (74:2; 76:2; 84:7; 135:21; vezi Isa 26). Această cetate întruchipează încrederea, judecata dreaptă, neprihănirea și devotamentul, căci Domnul nu tolerează impuritatea, necurăția, idolatria, nedreptatea sau lipsa de neprihănire (Isa 1:21-28). Profeții și poeții lui Israel vorbesc despre cetatea lui Dumnezeu ca fiind mai întinsă decât cetatea fizică. Cetățenii acestei cetăți vin din Iuda, din Israel și dintre neamuri (vezi Ps 87:5-6; Evr 12:22-24). Sionul este pe un munte înalt (Ps 48:2), în centrul împărăției lui Dumnezeu pe pământ (99:2; 132:13), iar tronul lui Dumnezeu este acolo (9:11). De aceea, rugăciunile și laudele celor evlavioși se concentrează asupra Sionului (53:6; 65:1; 147:12; 149:2), iar răscumpărarea este căutată acolo (14:7; 20:2; 50:2; 53:6). Descendenții lui David sunt moștenitorii legitimi care domnesc peste Sion pentru a întemeia împărăția universală a lui Dumnezeu (2:6; 110:2).<\/p>\n<p>Sionul este simbolul protecției și binecuvântărilor lui Dumnezeu (Ps 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Oricine se încrede în Domnul este la fel de sigur ca Muntele Sionului (125:1), dar cei care Îl resping pe Domnul resping și siguranța Sionului și nu au viitor (129:5-8).<\/p>\n<p>Noul Testament vorbește despre Muntele Sion ca despre Ierusalimul ceresc, casa spirituală a celor din toate neamurile care au fost născuți din nou prin credința în Isus Hristos (Evr 12:22-24; vezi și Gal 4:24-26; Apoc 3:12; 21:2-4). Avraam a așteptat prin credință „o cetate cu temelii veșnice” (Evr 11:10), o cetate în care toți bărbații și femeile credinței sunt cetățeni (Evr 12:22-24). Pentru că Domnul nu cunoaște limite geografice (1 Împ 8:27), adevăratul Sion în care locuiește El este inima tuturor celor care I se închină.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 5:7; 1 Împ 8:1; Ps 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Ier 26:18; 51:35; Plâng 2:13; Ioel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mica 3:12; 4:2; Țef 3:14, 16; Zah 1:14, 17; 2:7; 8:2-3; 9:9; Evr 12:22; Apoc 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Sion Sion este numele ebraic al muntelui din Ierusalim pe care se afla Templul (2 Sam 5:7; vezi și 2 Cron 3:1). Sion este folosit ca sinonim pentru Ierusalim, iar NLT traduce adesea Sion prin „Ierusalim” (de ex., Ps 69:35; 87:2; 97:8; 132:13). Astfel, Sion se poate referi la cetatea reală, fizică, a Ierusalimului, distrusă în 586 BC (vezi 102:13; 126:1; 137:1) și din nou în AD 70. Sion semnifică, de asemenea, cetatea lui Dumnezeu care transcende localizarea geografică. Sionul este împărăția u...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":288213,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biserica drept Templu al lui Dumnezeu","title_en":"The Church as God’s Temple","content_ro":"<h3>Biserica drept Templu al lui Dumnezeu<\/h3>\n<p>Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 <span>BC<\/span>, dar a fost distrus în 586 <span>BC<\/span>. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul poporului Său (vezi, de exemplu, Isa 56:7; Ezek 40–43).<\/p>\n<p>Deși Templul din Ierusalim a fost reconstruit după Exil — și a atins un punct culminant în timpul renovărilor lui Irod cel Mare — speranțele poporului lui Dumnezeu s-au împlinit în cele din urmă prin venirea lui Isus (vezi John 1:14; 2:19-22; 4:21-24). El Însuși este Templul lui Dumnezeu, locul în care locuiește sfințenia lui Dumnezeu, și Își cheamă poporul să I se alăture. Astfel, poporul lui Dumnezeu trebuie să fie un templu sfânt al lui Dumnezeu, un loc de locuire pentru Duhul Sfânt (vezi 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Pavel i-a chemat pe credincioși să-și înțeleagă identitatea de „popor sfânt” al lui Dumnezeu (2 Cor 1:1) în două feluri: ei trebuiau să se separe de răul moral și să fie dedicați lui Dumnezeu printr-o viață sfântă și prin slujire. De aceea, creștinii sunt îndemnați: „Să ne curățim de tot ce ne poate întina trupul sau duhul. Și să urmărim sfințenia deplină, pentru că ne temem de Dumnezeu” (2 Cor 7:1).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"Biserica drept Templu al lui Dumnezeu Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 BC, dar a fost distrus în 586 BC. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul po...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":288850,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Noua comunitate","title_en":"The New Community","content_ro":"<h3>Noua comunitate<\/h3>\n<p>Noul Testament atrage atenția asupra importanței comunității creștine, un accent care uneori se pierde în culturile individualiste. Deși credincioșii în Hristos sunt convertiți individual și născuți din nou la o viață nouă (Ioan 3:3; 1 Pet 1:23), nu suntem meniți să rămânem în izolare. Scopul lui Dumnezeu este să ne zidească împreună ca „pietre vii” în „templul Său spiritual” (1 Pet 2:5). Dumnezeu nu mai locuiește într-o clădire de pe Muntele Sion din Ierusalim; El locuiește acum în poporul Său și în mijlocul lui, prin Duhul Sfânt.<\/p>\n<p>Promisiunea că Dumnezeu Își va reconstrui Templul (vezi Ezec 40–48) s-a împlinit prin faptul că Dumnezeu locuiește în mijlocul poporului Său (vezi Ioan 1:14), care constituie el însuși „templul” sub noul legământ. Numai când ne unim în închinare, laudă și slujire vom funcționa așa cum a intenționat Dumnezeu. Creștinii se bucură împreună de minunata binecuvântare de a fi poporul ales de Dumnezeu pentru a duce la îndeplinire misiunea Lui în lume.<\/p>\n<p>Așa cum 1 Petru 2:9 arată limpede, biserica este acum ceea ce Israel a fost inițial: un „popor ales” (vezi Deut 7:6), „preoți împărătești”, „un neam sfânt” (vezi Exod 19:6) și „posesiunea specială” a lui Dumnezeu (vezi Exod 19:5). Odată cu acest statut privilegiat vine responsabilitatea de a-L proclama pe Dumnezeu înaintea neamurilor. Pe măsură ce ne unim în închinare armonioasă și slujim împreună în diferite lucrări, noi „le arătăm altora bunătatea lui Dumnezeu” (1 Pet 2:9).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Cron 5:13-14; Isa 11:1-16; Ioan 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Ef 2:19-22; 1 Pet 2:4-10; Apoc 3:12; 21:1-3, 22<\/p>","content_en":"<h3>The New Community<\/h3>\n<p>The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and among his people by the Holy Spirit.<\/p>\n<p>The promise that God would rebuild his temple (see Ezek 40–48) has been fulfilled as God dwells among his people (see John 1:14), who themselves constitute the “temple” under the new covenant. Only as we join together in worship, praise, and service will we function in the way God intended. Christians enjoy together the wonderful blessing of being the people God has chosen to carry out his mission to the world.<\/p>\n<p>As 1 Peter 2:9 makes clear, the church is now what Israel was originally, a “chosen people” (see Deut 7:6), “royal priests,” “a holy nation” (see Exod 19:6), and God’s “very own possession” (see Exod 19:5). With that privileged status comes the responsibility to proclaim God to the nations. As we join in harmonious worship and together serve in various ministries, we “show others the goodness of God” (1 Pet 2:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Chr 5:13-14; Isa 11:1-16; John 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Eph 2:19-22; 1 Pet 2:4-10; Rev 3:12; 21:1-3, 22<\/p>","summary_ro":"Noua comunitate Noul Testament atrage atenția asupra importanței comunității creștine, un accent care uneori se pierde în culturile individualiste. Deși credincioșii în Hristos sunt convertiți individual și născuți din nou la o viață nouă (Ioan 3:3; 1 Pet 1:23), nu suntem meniți să rămânem în izolare. Scopul lui Dumnezeu este să ne zidească împreună ca „pietre vii” în „templul Său spiritual” (1 Pet 2:5). Dumnezeu nu mai locuiește într-o clădire de pe Muntele Sion din Ierusalim; El locuiește a...","summary_en":"The New Community The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and amon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":288924,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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}],"14":[{"id":27448,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Creature* New Creation*, New","title_en":"Creation*, New Creature*, New","content_ro":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\n<p>Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\n<p>The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, <span>niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\n<p>In this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\n<p class=\"h2\" id=\"TheNewCreationandChrist\">The New Creation and Christ<\/p>\n<p>The NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\n<p>This association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\n<p>Paul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\n<p>Two other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\n<p>The new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\n<p class=\"h2\" id=\"TheNewCreationandtheChurch\">The New Creation and the Church<\/p>\n<p>Salvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\n<p>In the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, <span>neb<\/span>).<\/p>\n<p>Resurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\n<p>The new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\n<p>This hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. <em>See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","content_en":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\n<p>Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\n<p>The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, <span>niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\n<p>In this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\n<p class=\"h2\" id=\"TheNewCreationandChrist\">The New Creation and Christ<\/p>\n<p>The NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\n<p>This association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\n<p>Paul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\n<p>Two other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\n<p>The new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\n<p class=\"h2\" id=\"TheNewCreationandtheChurch\">The New Creation and the Church<\/p>\n<p>Salvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\n<p>In the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, <span>neb<\/span>).<\/p>\n<p>Resurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\n<p>The new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\n<p>This hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. <em>See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","summary_ro":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","summary_en":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39878,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Amen and Amen","title_en":"Amen and Amen","content_ro":"<h3>Amen and Amen<\/h3>\n<blockquote><p>Two uses of “amen” by the early church focused special attention on Jesus Christ. In 2 Corinthians 1:20 (cf. Rv 1:7) “amen” is used almost as an equivalent to “yes.” Jesus is viewed as God’s means of saying yes to us, fulfilling his promises. Jesus is also viewed as our means of saying yes to God; through Jesus the “amen” response of believers is presented for the glory of God. In Revelation 3:14, “the Amen” is used as a title of Christ to emphasize his reliability and the truth of what he says (cf. Is 65:16).<\/p><\/blockquote>\n<p>The use of “amen” in the Gospels, however, is entirely different from its use in the OT, the early church, or anywhere else in Jewish literature. Excluding Matthew 6:13 (<span>kjv<\/span>) and Mark 16:20 (both passages with textual uncertainty), all of the 100 occurrences of “amen” are spoken by Jesus and always precede what is said rather than coming after as a response. In the synoptic Gospels (Mt, Mk, Lk) the form is always “Amen, I say to you”; in John it is always the doubled form “Amen, amen, I say to you” (Jn 3:3, 5, etc.). That unique use of “amen” stresses both the authority with which he taught and his majesty: Jesus’ words come with absolute certainty and are binding on all.<\/p>","content_en":"<h3>Amen and Amen<\/h3>\n<blockquote><p>Two uses of “amen” by the early church focused special attention on Jesus Christ. In 2 Corinthians 1:20 (cf. Rv 1:7) “amen” is used almost as an equivalent to “yes.” Jesus is viewed as God’s means of saying yes to us, fulfilling his promises. Jesus is also viewed as our means of saying yes to God; through Jesus the “amen” response of believers is presented for the glory of God. In Revelation 3:14, “the Amen” is used as a title of Christ to emphasize his reliability and the truth of what he says (cf. Is 65:16).<\/p><\/blockquote>\n<p>The use of “amen” in the Gospels, however, is entirely different from its use in the OT, the early church, or anywhere else in Jewish literature. Excluding Matthew 6:13 (<span>kjv<\/span>) and Mark 16:20 (both passages with textual uncertainty), all of the 100 occurrences of “amen” are spoken by Jesus and always precede what is said rather than coming after as a response. In the synoptic Gospels (Mt, Mk, Lk) the form is always “Amen, I say to you”; in John it is always the doubled form “Amen, amen, I say to you” (Jn 3:3, 5, etc.). That unique use of “amen” stresses both the authority with which he taught and his majesty: Jesus’ words come with absolute certainty and are binding on all.<\/p>","summary_ro":"Amen and Amen Two uses of “amen” by the early church focused special attention on Jesus Christ. In 2 Corinthians 1:20 (cf. Rv 1:7) “amen” is used almost as an equivalent to “yes.” Jesus is viewed as God’s means of saying yes to us, fulfilling his promises. Jesus is also viewed as our means of saying yes to God; through Jesus the “amen” response of believers is presented for the glory of God. In Revelation 3:14, “the Amen” is used as a title of Christ to emphasize his reliability and the truth...","summary_en":"Amen and Amen Two uses of “amen” by the early church focused special attention on Jesus Christ. In 2 Corinthians 1:20 (cf. Rv 1:7) “amen” is used almost as an equivalent to “yes.” Jesus is viewed as God’s means of saying yes to us, fulfilling his promises. Jesus is also viewed as our means of saying yes to God; through Jesus the “amen” response of believers is presented for the glory of God. In Revelation 3:14, “the Amen” is used as a title of Christ to emphasize his reliability and the truth...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114607,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:14","title_en":"Study Note: Apocalipsa 3:14","content_ro":"<p><strong>3:14-22<\/strong> The letter to <em>the church in Laodicea<\/em> castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.<\/p>","content_en":"<p><strong>3:14-22<\/strong> The letter to <em>the church in Laodicea<\/em> castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.<\/p>","summary_ro":"3:14-22 The letter to the church in Laodicea castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.","summary_en":"3:14-22 The letter to the church in Laodicea castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114608,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:14","title_en":"Study Note: Apocalipsa 3:14","content_ro":"<p><strong>3:14<\/strong> <em>Laodicea<\/em><em>,<\/em> situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (<span>AD<\/span> 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, <em>Annals<\/em> 14.27), making it very beautiful. • <em>the Amen:<\/em> Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; 14:6), and his message is authenticated by the truthfulness and reliability of his word. • The description of Christ as <em>the faithful and true witness<\/em> declares that he knew them as they really were: Though wealthy and proud of their status and accomplishments, they were not measuring up to God’s expectations.<\/p>","content_en":"<p><strong>3:14<\/strong> <em>Laodicea<\/em><em>,<\/em> situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (<span>AD<\/span> 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, <em>Annals<\/em> 14.27), making it very beautiful. • <em>the Amen:<\/em> Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; 14:6), and his message is authenticated by the truthfulness and reliability of his word. • The description of Christ as <em>the faithful and true witness<\/em> declares that he knew them as they really were: Though wealthy and proud of their status and accomplishments, they were not measuring up to God’s expectations.<\/p>","summary_ro":"3:14 Laodicea, situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (AD 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, Annals 14.27), making it very beautiful. • the Amen: Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; ...","summary_en":"3:14 Laodicea, situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (AD 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, Annals 14.27), making it very beautiful. • the Amen: Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151398,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:14","title_en":"Study Note: Apocalipsa 3:14","content_ro":"<p><strong>3:14-22<\/strong> The letter to <em>the church in Laodicea<\/em> castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.<\/p>","content_en":"<p><strong>3:14-22<\/strong> The letter to <em>the church in Laodicea<\/em> castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.<\/p>","summary_ro":"3:14-22 The letter to the church in Laodicea castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.","summary_en":"3:14-22 The letter to the church in Laodicea castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151400,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:14","title_en":"Study Note: Apocalipsa 3:14","content_ro":"<p><strong>3:14<\/strong> <em>Laodicea<\/em><em>,<\/em> situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (<span>AD<\/span> 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, <em>Annals<\/em> 14.27), making it very beautiful. • <em>the Amen:<\/em> Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; 14:6), and his message is authenticated by the truthfulness and reliability of his word. • The description of Christ as <em>the faithful and true witness<\/em> declares that he knew them as they really were: Though wealthy and proud of their status and accomplishments, they were not measuring up to God’s expectations.<\/p>","content_en":"<p><strong>3:14<\/strong> <em>Laodicea<\/em><em>,<\/em> situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (<span>AD<\/span> 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, <em>Annals<\/em> 14.27), making it very beautiful. • <em>the Amen:<\/em> Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; 14:6), and his message is authenticated by the truthfulness and reliability of his word. • The description of Christ as <em>the faithful and true witness<\/em> declares that he knew them as they really were: Though wealthy and proud of their status and accomplishments, they were not measuring up to God’s expectations.<\/p>","summary_ro":"3:14 Laodicea, situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (AD 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, Annals 14.27), making it very beautiful. • the Amen: Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; ...","summary_en":"3:14 Laodicea, situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (AD 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, Annals 14.27), making it very beautiful. • the Amen: Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169859,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:14","title_en":"Study Note: Apocalipsa 3:14","content_ro":"<p><strong>3:14-22<\/strong> The letter to <em>the church in Laodicea<\/em> castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.<\/p>","content_en":"<p><strong>3:14-22<\/strong> The letter to <em>the church in Laodicea<\/em> castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.<\/p>","summary_ro":"3:14-22 The letter to the church in Laodicea castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.","summary_en":"3:14-22 The letter to the church in Laodicea castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169860,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:14","title_en":"Study Note: Apocalipsa 3:14","content_ro":"<p><strong>3:14<\/strong> <em>Laodicea<\/em><em>,<\/em> situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (<span>AD<\/span> 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, <em>Annals<\/em> 14.27), making it very beautiful. • <em>the Amen:<\/em> Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; 14:6), and his message is authenticated by the truthfulness and reliability of his word. • The description of Christ as <em>the faithful and true witness<\/em> declares that he knew them as they really were: Though wealthy and proud of their status and accomplishments, they were not measuring up to God’s expectations.<\/p>","content_en":"<p><strong>3:14<\/strong> <em>Laodicea<\/em><em>,<\/em> situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (<span>AD<\/span> 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, <em>Annals<\/em> 14.27), making it very beautiful. • <em>the Amen:<\/em> Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; 14:6), and his message is authenticated by the truthfulness and reliability of his word. • The description of Christ as <em>the faithful and true witness<\/em> declares that he knew them as they really were: Though wealthy and proud of their status and accomplishments, they were not measuring up to God’s expectations.<\/p>","summary_ro":"3:14 Laodicea, situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (AD 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, Annals 14.27), making it very beautiful. • the Amen: Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; ...","summary_en":"3:14 Laodicea, situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (AD 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, Annals 14.27), making it very beautiful. • the Amen: Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":207009,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:14","title_en":"Study Note: Apocalipsa 3:14","content_ro":"<p><strong>3:14-22<\/strong> The letter to <em>the church in Laodicea<\/em> castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.<\/p>","content_en":"<p><strong>3:14-22<\/strong> The letter to <em>the church in Laodicea<\/em> castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.<\/p>","summary_ro":"3:14-22 The letter to the church in Laodicea castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.","summary_en":"3:14-22 The letter to the church in Laodicea castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":207011,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:14","title_en":"Study Note: Apocalipsa 3:14","content_ro":"<p><strong>3:14<\/strong> <em>Laodicea<\/em><em>,<\/em> situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (<span>AD<\/span> 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, <em>Annals<\/em> 14.27), making it very beautiful. • <em>the Amen:<\/em> Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; 14:6), and his message is authenticated by the truthfulness and reliability of his word. • The description of Christ as <em>the faithful and true witness<\/em> declares that he knew them as they really were: Though wealthy and proud of their status and accomplishments, they were not measuring up to God’s expectations.<\/p>","content_en":"<p><strong>3:14<\/strong> <em>Laodicea<\/em><em>,<\/em> situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (<span>AD<\/span> 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, <em>Annals<\/em> 14.27), making it very beautiful. • <em>the Amen:<\/em> Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; 14:6), and his message is authenticated by the truthfulness and reliability of his word. • The description of Christ as <em>the faithful and true witness<\/em> declares that he knew them as they really were: Though wealthy and proud of their status and accomplishments, they were not measuring up to God’s expectations.<\/p>","summary_ro":"3:14 Laodicea, situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (AD 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, Annals 14.27), making it very beautiful. • the Amen: Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; ...","summary_en":"3:14 Laodicea, situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (AD 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, Annals 14.27), making it very beautiful. • the Amen: Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225111,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:14","title_en":"Study Note: Apocalipsa 3:14","content_ro":"<p><strong>3:14-22<\/strong> The letter to <em>the church in Laodicea<\/em> castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.<\/p>","content_en":"<p><strong>3:14-22<\/strong> The letter to <em>the church in Laodicea<\/em> castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.<\/p>","summary_ro":"3:14-22 The letter to the church in Laodicea castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.","summary_en":"3:14-22 The letter to the church in Laodicea castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225112,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:14","title_en":"Study Note: Apocalipsa 3:14","content_ro":"<p><strong>3:14<\/strong> <em>Laodicea<\/em><em>,<\/em> situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (<span>AD<\/span> 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, <em>Annals<\/em> 14.27), making it very beautiful. • <em>the Amen:<\/em> Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; 14:6), and his message is authenticated by the truthfulness and reliability of his word. • The description of Christ as <em>the faithful and true witness<\/em> declares that he knew them as they really were: Though wealthy and proud of their status and accomplishments, they were not measuring up to God’s expectations.<\/p>","content_en":"<p><strong>3:14<\/strong> <em>Laodicea<\/em><em>,<\/em> situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (<span>AD<\/span> 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, <em>Annals<\/em> 14.27), making it very beautiful. • <em>the Amen:<\/em> Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; 14:6), and his message is authenticated by the truthfulness and reliability of his word. • The description of Christ as <em>the faithful and true witness<\/em> declares that he knew them as they really were: Though wealthy and proud of their status and accomplishments, they were not measuring up to God’s expectations.<\/p>","summary_ro":"3:14 Laodicea, situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (AD 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, Annals 14.27), making it very beautiful. • the Amen: Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; ...","summary_en":"3:14 Laodicea, situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (AD 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, Annals 14.27), making it very beautiful. • the Amen: Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262200,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:14","title_en":"Study Note: Apocalipsa 3:14","content_ro":"<p><strong>3:14-22<\/strong> The letter to <em>the church in Laodicea<\/em> castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.<\/p>","content_en":"<p><strong>3:14-22<\/strong> The letter to <em>the church in Laodicea<\/em> castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.<\/p>","summary_ro":"3:14-22 The letter to the church in Laodicea castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.","summary_en":"3:14-22 The letter to the church in Laodicea castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262202,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:14","title_en":"Study Note: Apocalipsa 3:14","content_ro":"<p><strong>3:14<\/strong> <em>Laodicea<\/em><em>,<\/em> situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (<span>AD<\/span> 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, <em>Annals<\/em> 14.27), making it very beautiful. • <em>the Amen:<\/em> Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; 14:6), and his message is authenticated by the truthfulness and reliability of his word. • The description of Christ as <em>the faithful and true witness<\/em> declares that he knew them as they really were: Though wealthy and proud of their status and accomplishments, they were not measuring up to God’s expectations.<\/p>","content_en":"<p><strong>3:14<\/strong> <em>Laodicea<\/em><em>,<\/em> situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (<span>AD<\/span> 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, <em>Annals<\/em> 14.27), making it very beautiful. • <em>the Amen:<\/em> Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; 14:6), and his message is authenticated by the truthfulness and reliability of his word. • The description of Christ as <em>the faithful and true witness<\/em> declares that he knew them as they really were: Though wealthy and proud of their status and accomplishments, they were not measuring up to God’s expectations.<\/p>","summary_ro":"3:14 Laodicea, situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (AD 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, Annals 14.27), making it very beautiful. • the Amen: Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; ...","summary_en":"3:14 Laodicea, situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (AD 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, Annals 14.27), making it very beautiful. • the Amen: Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280363,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:14","title_en":"Study Note: Apocalipsa 3:14","content_ro":"<p><strong>3:14-22<\/strong> The letter to <em>the church in Laodicea<\/em> castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.<\/p>","content_en":"<p><strong>3:14-22<\/strong> The letter to <em>the church in Laodicea<\/em> castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.<\/p>","summary_ro":"3:14-22 The letter to the church in Laodicea castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.","summary_en":"3:14-22 The letter to the church in Laodicea castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280364,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:14","title_en":"Study Note: Apocalipsa 3:14","content_ro":"<p><strong>3:14<\/strong> <em>Laodicea<\/em><em>,<\/em> situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (<span>AD<\/span> 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, <em>Annals<\/em> 14.27), making it very beautiful. • <em>the Amen:<\/em> Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; 14:6), and his message is authenticated by the truthfulness and reliability of his word. • The description of Christ as <em>the faithful and true witness<\/em> declares that he knew them as they really were: Though wealthy and proud of their status and accomplishments, they were not measuring up to God’s expectations.<\/p>","content_en":"<p><strong>3:14<\/strong> <em>Laodicea<\/em><em>,<\/em> situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (<span>AD<\/span> 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, <em>Annals<\/em> 14.27), making it very beautiful. • <em>the Amen:<\/em> Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; 14:6), and his message is authenticated by the truthfulness and reliability of his word. • The description of Christ as <em>the faithful and true witness<\/em> declares that he knew them as they really were: Though wealthy and proud of their status and accomplishments, they were not measuring up to God’s expectations.<\/p>","summary_ro":"3:14 Laodicea, situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (AD 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, Annals 14.27), making it very beautiful. • the Amen: Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; ...","summary_en":"3:14 Laodicea, situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (AD 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, Annals 14.27), making it very beautiful. • the Amen: Used as an oath, “Amen” is a promise of truth (Isa 65:16). Jesus is the truth (John 8:32; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":114609,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:15","title_en":"Study Note: Apocalipsa 3:15","content_ro":"<p><strong>3:15-16<\/strong> <em>neither hot nor cold:<\/em> The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and <em>lukewarm<\/em>. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.<\/p>","content_en":"<p><strong>3:15-16<\/strong> <em>neither hot nor cold:<\/em> The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and <em>lukewarm<\/em>. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.<\/p>","summary_ro":"3:15-16 neither hot nor cold: The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and lukewarm. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.","summary_en":"3:15-16 neither hot nor cold: The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and lukewarm. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151402,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:15","title_en":"Study Note: Apocalipsa 3:15","content_ro":"<p><strong>3:15-16<\/strong> <em>neither hot nor cold:<\/em> The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and <em>lukewarm<\/em>. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.<\/p>","content_en":"<p><strong>3:15-16<\/strong> <em>neither hot nor cold:<\/em> The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and <em>lukewarm<\/em>. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.<\/p>","summary_ro":"3:15-16 neither hot nor cold: The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and lukewarm. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.","summary_en":"3:15-16 neither hot nor cold: The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and lukewarm. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169861,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:15","title_en":"Study Note: Apocalipsa 3:15","content_ro":"<p><strong>3:15-16<\/strong> <em>neither hot nor cold:<\/em> The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and <em>lukewarm<\/em>. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.<\/p>","content_en":"<p><strong>3:15-16<\/strong> <em>neither hot nor cold:<\/em> The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and <em>lukewarm<\/em>. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.<\/p>","summary_ro":"3:15-16 neither hot nor cold: The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and lukewarm. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.","summary_en":"3:15-16 neither hot nor cold: The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and lukewarm. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":207013,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:15","title_en":"Study Note: Apocalipsa 3:15","content_ro":"<p><strong>3:15-16<\/strong> <em>neither hot nor cold:<\/em> The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and <em>lukewarm<\/em>. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.<\/p>","content_en":"<p><strong>3:15-16<\/strong> <em>neither hot nor cold:<\/em> The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and <em>lukewarm<\/em>. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.<\/p>","summary_ro":"3:15-16 neither hot nor cold: The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and lukewarm. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.","summary_en":"3:15-16 neither hot nor cold: The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and lukewarm. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225113,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:15","title_en":"Study Note: Apocalipsa 3:15","content_ro":"<p><strong>3:15-16<\/strong> <em>neither hot nor cold:<\/em> The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and <em>lukewarm<\/em>. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.<\/p>","content_en":"<p><strong>3:15-16<\/strong> <em>neither hot nor cold:<\/em> The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and <em>lukewarm<\/em>. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.<\/p>","summary_ro":"3:15-16 neither hot nor cold: The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and lukewarm. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.","summary_en":"3:15-16 neither hot nor cold: The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and lukewarm. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262204,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:15","title_en":"Study Note: Apocalipsa 3:15","content_ro":"<p><strong>3:15-16<\/strong> <em>neither hot nor cold:<\/em> The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and <em>lukewarm<\/em>. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.<\/p>","content_en":"<p><strong>3:15-16<\/strong> <em>neither hot nor cold:<\/em> The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and <em>lukewarm<\/em>. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.<\/p>","summary_ro":"3:15-16 neither hot nor cold: The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and lukewarm. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.","summary_en":"3:15-16 neither hot nor cold: The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and lukewarm. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280365,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:15","title_en":"Study Note: Apocalipsa 3:15","content_ro":"<p><strong>3:15-16<\/strong> <em>neither hot nor cold:<\/em> The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and <em>lukewarm<\/em>. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.<\/p>","content_en":"<p><strong>3:15-16<\/strong> <em>neither hot nor cold:<\/em> The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and <em>lukewarm<\/em>. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.<\/p>","summary_ro":"3:15-16 neither hot nor cold: The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and lukewarm. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.","summary_en":"3:15-16 neither hot nor cold: The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and lukewarm. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":40275,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Concept of Backsliding in the New Testament","title_en":"The Concept of Backsliding in the New Testament","content_ro":"<h3>The Concept of Backsliding in the New Testament<\/h3>\n<blockquote><p>In the NT, the term “backsliding” does not appear, but the concept is present in a number of ways. It is usually viewed from an individual more than from a group perspective. In a conversation on the Mt of Olives, Jesus observed that toward the end of the age, evil would abound and most people’s love would grow cold (Mt 24:12). Steadfastness and perseverance were the only reliable antidotes to backsliding. Paul likewise warned believers of the dangers of falling away. Israel’s idolatry in the wilderness and God’s judgment upon their waywardness should serve as a stern warning (1 Cor 10:1-11). Paul instructed his converts in Galatia against forsaking their freedom in Christ and an enslaving religion of works. He marveled that the new believers had so quickly been deceived (Gal 3:1) and were abandoning the gospel of Christ (1:6). The new Christians who had begun so well were failing to obey the truth (5:7). In correspondence with Timothy, Paul was grieved to learn that some believers had already turned aside after Satan (1 Tm 5:15). Love of money and philosophical speculation had precipitated their downfall (6:10, 20-21). A Christian by the name of Demas turned back from serving God because he loved the world more than Christ (2 Tm 4:10). Finally, in Revelation, the risen Christ reproached the churches for the spiritual indifference and coldness of their backsliding (Rv 2:4; 3:16).<\/p><\/blockquote>","content_en":"<h3>The Concept of Backsliding in the New Testament<\/h3>\n<blockquote><p>In the NT, the term “backsliding” does not appear, but the concept is present in a number of ways. It is usually viewed from an individual more than from a group perspective. In a conversation on the Mt of Olives, Jesus observed that toward the end of the age, evil would abound and most people’s love would grow cold (Mt 24:12). Steadfastness and perseverance were the only reliable antidotes to backsliding. Paul likewise warned believers of the dangers of falling away. Israel’s idolatry in the wilderness and God’s judgment upon their waywardness should serve as a stern warning (1 Cor 10:1-11). Paul instructed his converts in Galatia against forsaking their freedom in Christ and an enslaving religion of works. He marveled that the new believers had so quickly been deceived (Gal 3:1) and were abandoning the gospel of Christ (1:6). The new Christians who had begun so well were failing to obey the truth (5:7). In correspondence with Timothy, Paul was grieved to learn that some believers had already turned aside after Satan (1 Tm 5:15). Love of money and philosophical speculation had precipitated their downfall (6:10, 20-21). A Christian by the name of Demas turned back from serving God because he loved the world more than Christ (2 Tm 4:10). Finally, in Revelation, the risen Christ reproached the churches for the spiritual indifference and coldness of their backsliding (Rv 2:4; 3:16).<\/p><\/blockquote>","summary_ro":"The Concept of Backsliding in the New Testament In the NT, the term “backsliding” does not appear, but the concept is present in a number of ways. It is usually viewed from an individual more than from a group perspective. In a conversation on the Mt of Olives, Jesus observed that toward the end of the age, evil would abound and most people’s love would grow cold (Mt 24:12). Steadfastness and perseverance were the only reliable antidotes to backsliding. Paul likewise warned believers of the d...","summary_en":"The Concept of Backsliding in the New Testament In the NT, the term “backsliding” does not appear, but the concept is present in a number of ways. It is usually viewed from an individual more than from a group perspective. In a conversation on the Mt of Olives, Jesus observed that toward the end of the age, evil would abound and most people’s love would grow cold (Mt 24:12). Steadfastness and perseverance were the only reliable antidotes to backsliding. Paul likewise warned believers of the d...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":22547,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Laodicea, Laodiceans*","title_en":"Laodicea, Laodiceans*","content_ro":"<h3>LAODICEA, LAODICEANS*<\/h3>\n<p>Largest of three cities and its residents in the broad valley area on the borders of Phrygia, Laodicea stood where the Lycus Valley joined the Meander. Significantly, the western entrance to the city was called the Ephesian Gate. The traveler left the city on the east by the Syrian Gate, for the great road ran to Antioch, where other roads branched to the Euphrates Valley, to Damascus, and to the northeast, where the desert trade routes ran toward the mountains, the Gobi, and the remote lands of the East.<\/p>\n\n<p>Laodicea was not a natural fortress. The low eminence, on which its Seleucid fortifications stood, might have presented a challenge to invaders, but Laodicea had a serious weakness. The water supply came principally via a vulnerable aqueduct from springs six miles (9.7 kilometers) to the north in the direction of Hierapolis. Fragments of the aqueduct can be seen today, the conduit badly narrowed by thick deposits of calcium carbonate. A place with its water so exposed could scarcely stand a determined siege. The double conduit was buried, but it was not a secret that could be kept.<\/p>\n<p>With the Roman peace, Laodicea lost all of its frontier character. Under Rome, the city grew in commercial importance. Cicero traveled that way in 51 <span>BC<\/span> on his way to the provincial governorship of Cilicia, and the fact that he cashed drafts in Laodicea shows that the city had outgrown neighboring Colosse and was already a place of financial importance and wealth. One product was a glossy black wool, and the strain of long-haired black sheep bred for the trade were common until the 19th century. The wool was the basis of a textile industry centered in both Colosse and Laodicea. Various types of Laodicean garments are listed in Diocletian’s price-fixing edict of <span>AD<\/span> 300, a copy of which recently came to light from neighboring Aphrodisias.<\/p>\n\n<p>Laodicea had a medical school. The names of its physicians appear on coins as early as the principate of Augustus. It was probably the medical school of Laodicea that developed the Phrygian eye powder, famous in the ancient world. It is a fair guess that this was the dried mud of the Hierapolis thermal springs, which could be mixed with water to form a kaolin poultice, an effective remedy for inflammation.<\/p>\n<p>It can be readily seen how these features of the city provided the pattern for the scornful imagery of Revelation 3:17-18: “You say, ‘I am rich. I have everything I want. I don’t need a thing!’ And you don’t realize that you are wretched and miserable and poor and blind and naked. I advise you to buy gold from me—gold that has been purified by fire. Then you will be rich. And also buy white garments so you will not be shamed by your nakedness. And buy ointment for your eyes so you will be able to see” (<span>nlt<\/span>). The black garments exported all over the Mediterranean world, the famous eye ointment, and the city’s wealth form a basis for the writer’s stinging reproaches.<\/p>\n<p><em>See also<\/em> Revelation, Book of.<\/p>","content_en":"<h3>LAODICEA, LAODICEANS*<\/h3>\n<p>Largest of three cities and its residents in the broad valley area on the borders of Phrygia, Laodicea stood where the Lycus Valley joined the Meander. Significantly, the western entrance to the city was called the Ephesian Gate. The traveler left the city on the east by the Syrian Gate, for the great road ran to Antioch, where other roads branched to the Euphrates Valley, to Damascus, and to the northeast, where the desert trade routes ran toward the mountains, the Gobi, and the remote lands of the East.<\/p>\n\n<p>Laodicea was not a natural fortress. The low eminence, on which its Seleucid fortifications stood, might have presented a challenge to invaders, but Laodicea had a serious weakness. The water supply came principally via a vulnerable aqueduct from springs six miles (9.7 kilometers) to the north in the direction of Hierapolis. Fragments of the aqueduct can be seen today, the conduit badly narrowed by thick deposits of calcium carbonate. A place with its water so exposed could scarcely stand a determined siege. The double conduit was buried, but it was not a secret that could be kept.<\/p>\n<p>With the Roman peace, Laodicea lost all of its frontier character. Under Rome, the city grew in commercial importance. Cicero traveled that way in 51 <span>BC<\/span> on his way to the provincial governorship of Cilicia, and the fact that he cashed drafts in Laodicea shows that the city had outgrown neighboring Colosse and was already a place of financial importance and wealth. One product was a glossy black wool, and the strain of long-haired black sheep bred for the trade were common until the 19th century. The wool was the basis of a textile industry centered in both Colosse and Laodicea. Various types of Laodicean garments are listed in Diocletian’s price-fixing edict of <span>AD<\/span> 300, a copy of which recently came to light from neighboring Aphrodisias.<\/p>\n\n<p>Laodicea had a medical school. The names of its physicians appear on coins as early as the principate of Augustus. It was probably the medical school of Laodicea that developed the Phrygian eye powder, famous in the ancient world. It is a fair guess that this was the dried mud of the Hierapolis thermal springs, which could be mixed with water to form a kaolin poultice, an effective remedy for inflammation.<\/p>\n<p>It can be readily seen how these features of the city provided the pattern for the scornful imagery of Revelation 3:17-18: “You say, ‘I am rich. I have everything I want. I don’t need a thing!’ And you don’t realize that you are wretched and miserable and poor and blind and naked. I advise you to buy gold from me—gold that has been purified by fire. Then you will be rich. And also buy white garments so you will not be shamed by your nakedness. And buy ointment for your eyes so you will be able to see” (<span>nlt<\/span>). The black garments exported all over the Mediterranean world, the famous eye ointment, and the city’s wealth form a basis for the writer’s stinging reproaches.<\/p>\n<p><em>See also<\/em> Revelation, Book of.<\/p>","summary_ro":"LAODICEA, LAODICEANS* Largest of three cities and its residents in the broad valley area on the borders of Phrygia, Laodicea stood where the Lycus Valley joined the Meander. Significantly, the western entrance to the city was called the Ephesian Gate. The traveler left the city on the east by the Syrian Gate, for the great road ran to Antioch, where other roads branched to the Euphrates Valley, to Damascus, and to the northeast, where the desert trade routes ran toward the mountains, the Gobi...","summary_en":"LAODICEA, LAODICEANS* Largest of three cities and its residents in the broad valley area on the borders of Phrygia, Laodicea stood where the Lycus Valley joined the Meander. Significantly, the western entrance to the city was called the Ephesian Gate. The traveler left the city on the east by the Syrian Gate, for the great road ran to Antioch, where other roads branched to the Euphrates Valley, to Damascus, and to the northeast, where the desert trade routes ran toward the mountains, the Gobi...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33098,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Riches","title_en":"Riches","content_ro":"<h3>RICHES<\/h3>\n<p>Wealth measured by money or the amount of property owned, whether land and buildings (Is 5:8-10), livestock (1 Sm 25:2-3), or slaves (8:11-18). Great riches brought great influence and power, as the Hebrew word for wealth implies.<\/p>\n<p>The Bible seems to speak with two voices on the subject of riches, sometimes describing material wealth as a sign of God’s blessing and approval (e.g., Gn 24:35), at other times virtually identifying the rich with the wicked (e.g., Ps 37:7, 16).<\/p>\n<p>God made all things for people to enjoy (1 Tm 6:17). That is why being rich is a matter for thanksgiving, not embarrassment. Every possession that a person can possibly own comes from the Creator (Ps 24:1), so all wealth can rightly be counted as a blessing from God. It was in this spirit that David could pray to God, “Riches and honour come of thee” (1 Chr 29:12, <span>kjv<\/span>). Even when wealth is earned by hard work, the Bible reminds its readers that both their talents and their resources are God-given. Jesus illustrates this important lesson in the parables of the 10 talents (Mt 25:14-30) and the 10 minas (Lk 19:11-26).<\/p>\n<p>Nowhere, then, does the Bible say that having possessions and becoming wealthy are wrong in themselves. There would be no point in the Ten Commandments’ ban on stealing and envy if it was wrong for God’s people to own anything at all. Jesus himself never taught that it was sinful to be rich.<\/p>\n<p>However, Jesus warned that riches could keep a person out of the kingdom: “How hard it is for rich people to get into the Kingdom of God!” (Mk 10:23, <span>nlt<\/span>). Affluence, he taught, can destroy peace (Mt 6:24-34), blind people to the needs of others (Lk 16:19-31), stand between individuals and the gateway to eternal life (Mk 10:17-27), and even bring God’s judgment (Lk 12:16-21). He told his disciples not to accumulate personal wealth (Mt 6:19), and he praised those who gave up their possessions (19:29).<\/p>\n<p>Jesus’ warnings against wealth are not, in fact, directed against riches in themselves. What he condemns is the wrong attitudes many people have toward acquiring wealth, and the wrong ways in which they use it. Longing for riches, not having them, chokes the spiritual life like weeds in a field of grain (Mt 13:22). The greedy desire to have more wealth doomed the unforgiving servant (18:23-35). And the rich man’s selfishness, not his wealth, sealed his fate (Lk 16:19-26). Paul captured the main theme in these parables when he said, “The <em>love<\/em> of money is at the root of all kinds of evil” (1 Tm 6:10, <span>nlt<\/span>, emphasis added).<\/p>\n<p>The greatest danger of all arises when riches gain the mastery in a person’s life. The whole Bible warns against this idolatrous attitude to material things (e.g., Dt 8:17-18; Lk 14:15-24). Satan tempted Jesus to put material wealth and power in God’s place (Mt 4:8-9), and Jesus delivers the clearest warning against making money one’s master (6:24). In this light Jesus instructs the rich young ruler to sell everything (Mk 10:17-22). Here was a wealthy man who had allowed his possessions to possess him. Jesus’ aim was to make him recognize his bondage so he could escape from his self-made prison. The fact that he turned away from Jesus demonstrates the powerful pull of riches.<\/p>\n<p>These blunt warnings are the most striking aspect of Jesus’ teaching on wealth. But alongside his exposure of wrong attitudes he was careful to sketch in the outline of right attitudes. Those who recognize that they are God’s trustees (not owners) of their possessions, he taught, will find many valuable outlets for their riches in the Lord’s service (Lk 12:42-44). Instead of making them tight-fisted, their riches should allow them to express love in many practical ways (2 Cor 8:2). And instead of having their inward peace ruined by anxious greed, they would find the secret of serenity in an increasing sense of dependence on their heavenly Giver (Lk 12:29-31; 1 Tm 6:17).<\/p>\n<p>According to the Bible, then, the morality of riches depends entirely on personal attitudes. And nowhere does this come out more than in the frequent comparisons Scripture draws between material and spiritual wealth. Those who make material riches their goal in life have wrong values. However wealthy they may appear, they are poverty-stricken in God’s sight (Mt 16:26; Rv 3:17). In his view, the truly rich are those whose main aim in life is to serve him as King (Mt 13:44-46). Their wealth lies in the currency of faith and good works (1 Tm 6:18; Jas 2:5)—a heavenly bank balance that no one can steal and nothing can erode: “Wherever your treasure is, there your heart and thoughts will also be” (Mt 6:21, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Money; Poor, The; Wages; Wealth.<\/p>","content_en":"<h3>RICHES<\/h3>\n<p>Wealth measured by money or the amount of property owned, whether land and buildings (Is 5:8-10), livestock (1 Sm 25:2-3), or slaves (8:11-18). Great riches brought great influence and power, as the Hebrew word for wealth implies.<\/p>\n<p>The Bible seems to speak with two voices on the subject of riches, sometimes describing material wealth as a sign of God’s blessing and approval (e.g., Gn 24:35), at other times virtually identifying the rich with the wicked (e.g., Ps 37:7, 16).<\/p>\n<p>God made all things for people to enjoy (1 Tm 6:17). That is why being rich is a matter for thanksgiving, not embarrassment. Every possession that a person can possibly own comes from the Creator (Ps 24:1), so all wealth can rightly be counted as a blessing from God. It was in this spirit that David could pray to God, “Riches and honour come of thee” (1 Chr 29:12, <span>kjv<\/span>). Even when wealth is earned by hard work, the Bible reminds its readers that both their talents and their resources are God-given. Jesus illustrates this important lesson in the parables of the 10 talents (Mt 25:14-30) and the 10 minas (Lk 19:11-26).<\/p>\n<p>Nowhere, then, does the Bible say that having possessions and becoming wealthy are wrong in themselves. There would be no point in the Ten Commandments’ ban on stealing and envy if it was wrong for God’s people to own anything at all. Jesus himself never taught that it was sinful to be rich.<\/p>\n<p>However, Jesus warned that riches could keep a person out of the kingdom: “How hard it is for rich people to get into the Kingdom of God!” (Mk 10:23, <span>nlt<\/span>). Affluence, he taught, can destroy peace (Mt 6:24-34), blind people to the needs of others (Lk 16:19-31), stand between individuals and the gateway to eternal life (Mk 10:17-27), and even bring God’s judgment (Lk 12:16-21). He told his disciples not to accumulate personal wealth (Mt 6:19), and he praised those who gave up their possessions (19:29).<\/p>\n<p>Jesus’ warnings against wealth are not, in fact, directed against riches in themselves. What he condemns is the wrong attitudes many people have toward acquiring wealth, and the wrong ways in which they use it. Longing for riches, not having them, chokes the spiritual life like weeds in a field of grain (Mt 13:22). The greedy desire to have more wealth doomed the unforgiving servant (18:23-35). And the rich man’s selfishness, not his wealth, sealed his fate (Lk 16:19-26). Paul captured the main theme in these parables when he said, “The <em>love<\/em> of money is at the root of all kinds of evil” (1 Tm 6:10, <span>nlt<\/span>, emphasis added).<\/p>\n<p>The greatest danger of all arises when riches gain the mastery in a person’s life. The whole Bible warns against this idolatrous attitude to material things (e.g., Dt 8:17-18; Lk 14:15-24). Satan tempted Jesus to put material wealth and power in God’s place (Mt 4:8-9), and Jesus delivers the clearest warning against making money one’s master (6:24). In this light Jesus instructs the rich young ruler to sell everything (Mk 10:17-22). Here was a wealthy man who had allowed his possessions to possess him. Jesus’ aim was to make him recognize his bondage so he could escape from his self-made prison. The fact that he turned away from Jesus demonstrates the powerful pull of riches.<\/p>\n<p>These blunt warnings are the most striking aspect of Jesus’ teaching on wealth. But alongside his exposure of wrong attitudes he was careful to sketch in the outline of right attitudes. Those who recognize that they are God’s trustees (not owners) of their possessions, he taught, will find many valuable outlets for their riches in the Lord’s service (Lk 12:42-44). Instead of making them tight-fisted, their riches should allow them to express love in many practical ways (2 Cor 8:2). And instead of having their inward peace ruined by anxious greed, they would find the secret of serenity in an increasing sense of dependence on their heavenly Giver (Lk 12:29-31; 1 Tm 6:17).<\/p>\n<p>According to the Bible, then, the morality of riches depends entirely on personal attitudes. And nowhere does this come out more than in the frequent comparisons Scripture draws between material and spiritual wealth. Those who make material riches their goal in life have wrong values. However wealthy they may appear, they are poverty-stricken in God’s sight (Mt 16:26; Rv 3:17). In his view, the truly rich are those whose main aim in life is to serve him as King (Mt 13:44-46). Their wealth lies in the currency of faith and good works (1 Tm 6:18; Jas 2:5)—a heavenly bank balance that no one can steal and nothing can erode: “Wherever your treasure is, there your heart and thoughts will also be” (Mt 6:21, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Money; Poor, The; Wages; Wealth.<\/p>","summary_ro":"RICHES Wealth measured by money or the amount of property owned, whether land and buildings (Is 5:8-10), livestock (1 Sm 25:2-3), or slaves (8:11-18). Great riches brought great influence and power, as the Hebrew word for wealth implies. The Bible seems to speak with two voices on the subject of riches, sometimes describing material wealth as a sign of God’s blessing and approval (e.g., Gn 24:35), at other times virtually identifying the rich with the wicked (e.g., Ps 37:7, 16). God made all ...","summary_en":"RICHES Wealth measured by money or the amount of property owned, whether land and buildings (Is 5:8-10), livestock (1 Sm 25:2-3), or slaves (8:11-18). Great riches brought great influence and power, as the Hebrew word for wealth implies. The Bible seems to speak with two voices on the subject of riches, sometimes describing material wealth as a sign of God’s blessing and approval (e.g., Gn 24:35), at other times virtually identifying the rich with the wicked (e.g., Ps 37:7, 16). God made all ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114610,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:17","title_en":"Study Note: Apocalipsa 3:17","content_ro":"<p><strong>3:17<\/strong> Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their <em>wretched and miserable and poor<\/em> spiritual condition.<\/p>","content_en":"<p><strong>3:17<\/strong> Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their <em>wretched and miserable and poor<\/em> spiritual condition.<\/p>","summary_ro":"3:17 Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their wretched and miserable and poor spiritual condition.","summary_en":"3:17 Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their wretched and miserable and poor spiritual condition.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151404,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:17","title_en":"Study Note: Apocalipsa 3:17","content_ro":"<p><strong>3:17<\/strong> Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their <em>wretched and miserable and poor<\/em> spiritual condition.<\/p>","content_en":"<p><strong>3:17<\/strong> Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their <em>wretched and miserable and poor<\/em> spiritual condition.<\/p>","summary_ro":"3:17 Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their wretched and miserable and poor spiritual condition.","summary_en":"3:17 Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their wretched and miserable and poor spiritual condition.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169862,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:17","title_en":"Study Note: Apocalipsa 3:17","content_ro":"<p><strong>3:17<\/strong> Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their <em>wretched and miserable and poor<\/em> spiritual condition.<\/p>","content_en":"<p><strong>3:17<\/strong> Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their <em>wretched and miserable and poor<\/em> spiritual condition.<\/p>","summary_ro":"3:17 Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their wretched and miserable and poor spiritual condition.","summary_en":"3:17 Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their wretched and miserable and poor spiritual condition.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":207015,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:17","title_en":"Study Note: Apocalipsa 3:17","content_ro":"<p><strong>3:17<\/strong> Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their <em>wretched and miserable and poor<\/em> spiritual condition.<\/p>","content_en":"<p><strong>3:17<\/strong> Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their <em>wretched and miserable and poor<\/em> spiritual condition.<\/p>","summary_ro":"3:17 Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their wretched and miserable and poor spiritual condition.","summary_en":"3:17 Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their wretched and miserable and poor spiritual condition.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225114,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:17","title_en":"Study Note: Apocalipsa 3:17","content_ro":"<p><strong>3:17<\/strong> Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their <em>wretched and miserable and poor<\/em> spiritual condition.<\/p>","content_en":"<p><strong>3:17<\/strong> Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their <em>wretched and miserable and poor<\/em> spiritual condition.<\/p>","summary_ro":"3:17 Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their wretched and miserable and poor spiritual condition.","summary_en":"3:17 Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their wretched and miserable and poor spiritual condition.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262206,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:17","title_en":"Study Note: Apocalipsa 3:17","content_ro":"<p><strong>3:17<\/strong> Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their <em>wretched and miserable and poor<\/em> spiritual condition.<\/p>","content_en":"<p><strong>3:17<\/strong> Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their <em>wretched and miserable and poor<\/em> spiritual condition.<\/p>","summary_ro":"3:17 Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their wretched and miserable and poor spiritual condition.","summary_en":"3:17 Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their wretched and miserable and poor spiritual condition.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280366,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:17","title_en":"Study Note: Apocalipsa 3:17","content_ro":"<p><strong>3:17<\/strong> Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their <em>wretched and miserable and poor<\/em> spiritual condition.<\/p>","content_en":"<p><strong>3:17<\/strong> Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their <em>wretched and miserable and poor<\/em> spiritual condition.<\/p>","summary_ro":"3:17 Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their wretched and miserable and poor spiritual condition.","summary_en":"3:17 Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their wretched and miserable and poor spiritual condition.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121180,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Neînțelegerea în Evanghelia după Ioan","title_en":"Misunderstanding in the Gospel of John","content_ro":"<h3>Neînțelegerea în Evanghelia după Ioan<\/h3>\n<p>De-a lungul Evangheliei după Ioan, oamenii care L-au întâlnit pe Isus L-au înțeles greșit (vezi John 3:4; 4:11, 33; 7:35; 11:12-13). Ei erau împărțiți cu privire la identitatea lui Isus. Când au înțeles ce spunea El cu adevărat, unii au vrut să-L aresteze, în timp ce alții au dorit să devină urmașii Lui (7:40-44). Abia mai târziu, după ce ucenicii lui Isus au primit Duhul, au înțeles cu adevărat semnificația Lui (vezi 16:12-13).<\/p>\n<p>Lumea trăiește încă în întuneric și nu poate înțelege realitățile vieții sau ale lui Dumnezeu (1:5, 10). Revelația divină este inaccesibilă lumii. De fapt, când lumina lui Dumnezeu pătrunde întunericul și scoate la iveală urâțenia lumii, mulți oameni fug și mai adânc în întuneric, pentru că îl preferă luminii (3:19-20). Numai puterea transformatoare a Duhului lui Dumnezeu poate aduce înțelegere și îi poate ajuta pe oameni să vadă limpede, ca fii ai lui Dumnezeu (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","content_en":"<h3>Misunderstanding in the Gospel of John<\/h3>\n<p>Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13).<\/p>\n<p>The world still lives in darkness and cannot understand the realities of life or of God (1:5, 10). Divine revelation is inaccessible to the world. In fact, when the light of God penetrates the darkness, exposing the ugliness of the world, many people flee deeper into the darkness because they prefer it to the light (3:19-20). Only the transforming power of God’s Spirit can provide understanding and help people see clearly as children of God (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","summary_ro":"Neînțelegerea în Evanghelia după Ioan De-a lungul Evangheliei după Ioan, oamenii care L-au întâlnit pe Isus L-au înțeles greșit (vezi John 3:4; 4:11, 33; 7:35; 11:12-13). Ei erau împărțiți cu privire la identitatea lui Isus. Când au înțeles ce spunea El cu adevărat, unii au vrut să-L aresteze, în timp ce alții au dorit să devină urmașii Lui (7:40-44). Abia mai târziu, după ce ucenicii lui Isus au primit Duhul, au înțeles cu adevărat semnificația Lui (vezi 16:12-13). Lumea trăiește încă în înt...","summary_en":"Misunderstanding in the Gospel of John Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13). The world still lives in darkness and canno...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123169,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":164550,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Neînțelegerea în Evanghelia după Ioan","title_en":"Misunderstanding in the Gospel of John","content_ro":"<h3>Neînțelegerea în Evanghelia după Ioan<\/h3>\n<p>De-a lungul Evangheliei după Ioan, oamenii care L-au întâlnit pe Isus L-au înțeles greșit (vezi John 3:4; 4:11, 33; 7:35; 11:12-13). Ei erau împărțiți cu privire la identitatea lui Isus. Când au înțeles ce spunea El cu adevărat, unii au vrut să-L aresteze, în timp ce alții au dorit să devină urmașii Lui (7:40-44). Abia mai târziu, după ce ucenicii lui Isus au primit Duhul, au înțeles cu adevărat semnificația Lui (vezi 16:12-13).<\/p>\n<p>Lumea trăiește încă în întuneric și nu poate înțelege realitățile vieții sau ale lui Dumnezeu (1:5, 10). Revelația divină este inaccesibilă lumii. De fapt, când lumina lui Dumnezeu pătrunde întunericul și scoate la iveală urâțenia lumii, mulți oameni fug și mai adânc în întuneric, pentru că îl preferă luminii (3:19-20). Numai puterea transformatoare a Duhului lui Dumnezeu poate aduce înțelegere și îi poate ajuta pe oameni să vadă limpede, ca fii ai lui Dumnezeu (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","content_en":"<h3>Misunderstanding in the Gospel of John<\/h3>\n<p>Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13).<\/p>\n<p>The world still lives in darkness and cannot understand the realities of life or of God (1:5, 10). Divine revelation is inaccessible to the world. In fact, when the light of God penetrates the darkness, exposing the ugliness of the world, many people flee deeper into the darkness because they prefer it to the light (3:19-20). Only the transforming power of God’s Spirit can provide understanding and help people see clearly as children of God (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","summary_ro":"Neînțelegerea în Evanghelia după Ioan De-a lungul Evangheliei după Ioan, oamenii care L-au întâlnit pe Isus L-au înțeles greșit (vezi John 3:4; 4:11, 33; 7:35; 11:12-13). Ei erau împărțiți cu privire la identitatea lui Isus. Când au înțeles ce spunea El cu adevărat, unii au vrut să-L aresteze, în timp ce alții au dorit să devină urmașii Lui (7:40-44). Abia mai târziu, după ce ucenicii lui Isus au primit Duhul, au înțeles cu adevărat semnificația Lui (vezi 16:12-13). Lumea trăiește încă în înt...","summary_en":"Misunderstanding in the Gospel of John Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13). The world still lives in darkness and canno...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":168525,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":176432,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Neînțelegerea în Evanghelia după Ioan","title_en":"Misunderstanding in the Gospel of John","content_ro":"<h3>Neînțelegerea în Evanghelia după Ioan<\/h3>\n<p>De-a lungul Evangheliei după Ioan, oamenii care L-au întâlnit pe Isus L-au înțeles greșit (vezi John 3:4; 4:11, 33; 7:35; 11:12-13). Ei erau împărțiți cu privire la identitatea lui Isus. Când au înțeles ce spunea El cu adevărat, unii au vrut să-L aresteze, în timp ce alții au dorit să devină urmașii Lui (7:40-44). Abia mai târziu, după ce ucenicii lui Isus au primit Duhul, au înțeles cu adevărat semnificația Lui (vezi 16:12-13).<\/p>\n<p>Lumea trăiește încă în întuneric și nu poate înțelege realitățile vieții sau ale lui Dumnezeu (1:5, 10). Revelația divină este inaccesibilă lumii. De fapt, când lumina lui Dumnezeu pătrunde întunericul și scoate la iveală urâțenia lumii, mulți oameni fug și mai adânc în întuneric, pentru că îl preferă luminii (3:19-20). Numai puterea transformatoare a Duhului lui Dumnezeu poate aduce înțelegere și îi poate ajuta pe oameni să vadă limpede, ca fii ai lui Dumnezeu (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","content_en":"<h3>Misunderstanding in the Gospel of John<\/h3>\n<p>Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13).<\/p>\n<p>The world still lives in darkness and cannot understand the realities of life or of God (1:5, 10). Divine revelation is inaccessible to the world. In fact, when the light of God penetrates the darkness, exposing the ugliness of the world, many people flee deeper into the darkness because they prefer it to the light (3:19-20). Only the transforming power of God’s Spirit can provide understanding and help people see clearly as children of God (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","summary_ro":"Neînțelegerea în Evanghelia după Ioan De-a lungul Evangheliei după Ioan, oamenii care L-au întâlnit pe Isus L-au înțeles greșit (vezi John 3:4; 4:11, 33; 7:35; 11:12-13). Ei erau împărțiți cu privire la identitatea lui Isus. Când au înțeles ce spunea El cu adevărat, unii au vrut să-L aresteze, în timp ce alții au dorit să devină urmașii Lui (7:40-44). Abia mai târziu, după ce ucenicii lui Isus au primit Duhul, au înțeles cu adevărat semnificația Lui (vezi 16:12-13). Lumea trăiește încă în înt...","summary_en":"Misunderstanding in the Gospel of John Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13). The world still lives in darkness and canno...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":178421,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":220157,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Neînțelegerea în Evanghelia după Ioan","title_en":"Misunderstanding in the Gospel of John","content_ro":"<h3>Neînțelegerea în Evanghelia după Ioan<\/h3>\n<p>De-a lungul Evangheliei după Ioan, oamenii care L-au întâlnit pe Isus L-au înțeles greșit (vezi John 3:4; 4:11, 33; 7:35; 11:12-13). Ei erau împărțiți cu privire la identitatea lui Isus. Când au înțeles ce spunea El cu adevărat, unii au vrut să-L aresteze, în timp ce alții au dorit să devină urmașii Lui (7:40-44). Abia mai târziu, după ce ucenicii lui Isus au primit Duhul, au înțeles cu adevărat semnificația Lui (vezi 16:12-13).<\/p>\n<p>Lumea trăiește încă în întuneric și nu poate înțelege realitățile vieții sau ale lui Dumnezeu (1:5, 10). Revelația divină este inaccesibilă lumii. De fapt, când lumina lui Dumnezeu pătrunde întunericul și scoate la iveală urâțenia lumii, mulți oameni fug și mai adânc în întuneric, pentru că îl preferă luminii (3:19-20). Numai puterea transformatoare a Duhului lui Dumnezeu poate aduce înțelegere și îi poate ajuta pe oameni să vadă limpede, ca fii ai lui Dumnezeu (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","content_en":"<h3>Misunderstanding in the Gospel of John<\/h3>\n<p>Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13).<\/p>\n<p>The world still lives in darkness and cannot understand the realities of life or of God (1:5, 10). Divine revelation is inaccessible to the world. In fact, when the light of God penetrates the darkness, exposing the ugliness of the world, many people flee deeper into the darkness because they prefer it to the light (3:19-20). Only the transforming power of God’s Spirit can provide understanding and help people see clearly as children of God (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","summary_ro":"Neînțelegerea în Evanghelia după Ioan De-a lungul Evangheliei după Ioan, oamenii care L-au întâlnit pe Isus L-au înțeles greșit (vezi John 3:4; 4:11, 33; 7:35; 11:12-13). Ei erau împărțiți cu privire la identitatea lui Isus. Când au înțeles ce spunea El cu adevărat, unii au vrut să-L aresteze, în timp ce alții au dorit să devină urmașii Lui (7:40-44). Abia mai târziu, după ce ucenicii lui Isus au primit Duhul, au înțeles cu adevărat semnificația Lui (vezi 16:12-13). Lumea trăiește încă în înt...","summary_en":"Misunderstanding in the Gospel of John Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13). The world still lives in darkness and canno...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":224141,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":231684,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Neînțelegerea în Evanghelia după Ioan","title_en":"Misunderstanding in the Gospel of John","content_ro":"<h3>Neînțelegerea în Evanghelia după Ioan<\/h3>\n<p>De-a lungul Evangheliei după Ioan, oamenii care L-au întâlnit pe Isus L-au înțeles greșit (vezi John 3:4; 4:11, 33; 7:35; 11:12-13). Ei erau împărțiți cu privire la identitatea lui Isus. Când au înțeles ce spunea El cu adevărat, unii au vrut să-L aresteze, în timp ce alții au dorit să devină urmașii Lui (7:40-44). Abia mai târziu, după ce ucenicii lui Isus au primit Duhul, au înțeles cu adevărat semnificația Lui (vezi 16:12-13).<\/p>\n<p>Lumea trăiește încă în întuneric și nu poate înțelege realitățile vieții sau ale lui Dumnezeu (1:5, 10). Revelația divină este inaccesibilă lumii. De fapt, când lumina lui Dumnezeu pătrunde întunericul și scoate la iveală urâțenia lumii, mulți oameni fug și mai adânc în întuneric, pentru că îl preferă luminii (3:19-20). Numai puterea transformatoare a Duhului lui Dumnezeu poate aduce înțelegere și îi poate ajuta pe oameni să vadă limpede, ca fii ai lui Dumnezeu (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","content_en":"<h3>Misunderstanding in the Gospel of John<\/h3>\n<p>Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13).<\/p>\n<p>The world still lives in darkness and cannot understand the realities of life or of God (1:5, 10). Divine revelation is inaccessible to the world. In fact, when the light of God penetrates the darkness, exposing the ugliness of the world, many people flee deeper into the darkness because they prefer it to the light (3:19-20). Only the transforming power of God’s Spirit can provide understanding and help people see clearly as children of God (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","summary_ro":"Neînțelegerea în Evanghelia după Ioan De-a lungul Evangheliei după Ioan, oamenii care L-au întâlnit pe Isus L-au înțeles greșit (vezi John 3:4; 4:11, 33; 7:35; 11:12-13). Ei erau împărțiți cu privire la identitatea lui Isus. Când au înțeles ce spunea El cu adevărat, unii au vrut să-L aresteze, în timp ce alții au dorit să devină urmașii Lui (7:40-44). Abia mai târziu, după ce ucenicii lui Isus au primit Duhul, au înțeles cu adevărat semnificația Lui (vezi 16:12-13). Lumea trăiește încă în înt...","summary_en":"Misunderstanding in the Gospel of John Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13). The world still lives in darkness and canno...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":233673,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":275372,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Neînțelegerea în Evanghelia după Ioan","title_en":"Misunderstanding in the Gospel of John","content_ro":"<h3>Neînțelegerea în Evanghelia după Ioan<\/h3>\n<p>De-a lungul Evangheliei după Ioan, oamenii care L-au întâlnit pe Isus L-au înțeles greșit (vezi John 3:4; 4:11, 33; 7:35; 11:12-13). Ei erau împărțiți cu privire la identitatea lui Isus. Când au înțeles ce spunea El cu adevărat, unii au vrut să-L aresteze, în timp ce alții au dorit să devină urmașii Lui (7:40-44). Abia mai târziu, după ce ucenicii lui Isus au primit Duhul, au înțeles cu adevărat semnificația Lui (vezi 16:12-13).<\/p>\n<p>Lumea trăiește încă în întuneric și nu poate înțelege realitățile vieții sau ale lui Dumnezeu (1:5, 10). Revelația divină este inaccesibilă lumii. De fapt, când lumina lui Dumnezeu pătrunde întunericul și scoate la iveală urâțenia lumii, mulți oameni fug și mai adânc în întuneric, pentru că îl preferă luminii (3:19-20). Numai puterea transformatoare a Duhului lui Dumnezeu poate aduce înțelegere și îi poate ajuta pe oameni să vadă limpede, ca fii ai lui Dumnezeu (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","content_en":"<h3>Misunderstanding in the Gospel of John<\/h3>\n<p>Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13).<\/p>\n<p>The world still lives in darkness and cannot understand the realities of life or of God (1:5, 10). Divine revelation is inaccessible to the world. In fact, when the light of God penetrates the darkness, exposing the ugliness of the world, many people flee deeper into the darkness because they prefer it to the light (3:19-20). Only the transforming power of God’s Spirit can provide understanding and help people see clearly as children of God (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","summary_ro":"Neînțelegerea în Evanghelia după Ioan De-a lungul Evangheliei după Ioan, oamenii care L-au întâlnit pe Isus L-au înțeles greșit (vezi John 3:4; 4:11, 33; 7:35; 11:12-13). Ei erau împărțiți cu privire la identitatea lui Isus. Când au înțeles ce spunea El cu adevărat, unii au vrut să-L aresteze, în timp ce alții au dorit să devină urmașii Lui (7:40-44). Abia mai târziu, după ce ucenicii lui Isus au primit Duhul, au înțeles cu adevărat semnificația Lui (vezi 16:12-13). Lumea trăiește încă în înt...","summary_en":"Misunderstanding in the Gospel of John Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13). The world still lives in darkness and canno...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":279349,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":286936,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Neînțelegerea în Evanghelia după Ioan","title_en":"Misunderstanding in the Gospel of John","content_ro":"<h3>Neînțelegerea în Evanghelia după Ioan<\/h3>\n<p>De-a lungul Evangheliei după Ioan, oamenii care L-au întâlnit pe Isus L-au înțeles greșit (vezi John 3:4; 4:11, 33; 7:35; 11:12-13). Ei erau împărțiți cu privire la identitatea lui Isus. Când au înțeles ce spunea El cu adevărat, unii au vrut să-L aresteze, în timp ce alții au dorit să devină urmașii Lui (7:40-44). Abia mai târziu, după ce ucenicii lui Isus au primit Duhul, au înțeles cu adevărat semnificația Lui (vezi 16:12-13).<\/p>\n<p>Lumea trăiește încă în întuneric și nu poate înțelege realitățile vieții sau ale lui Dumnezeu (1:5, 10). Revelația divină este inaccesibilă lumii. De fapt, când lumina lui Dumnezeu pătrunde întunericul și scoate la iveală urâțenia lumii, mulți oameni fug și mai adânc în întuneric, pentru că îl preferă luminii (3:19-20). Numai puterea transformatoare a Duhului lui Dumnezeu poate aduce înțelegere și îi poate ajuta pe oameni să vadă limpede, ca fii ai lui Dumnezeu (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","content_en":"<h3>Misunderstanding in the Gospel of John<\/h3>\n<p>Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13).<\/p>\n<p>The world still lives in darkness and cannot understand the realities of life or of God (1:5, 10). Divine revelation is inaccessible to the world. In fact, when the light of God penetrates the darkness, exposing the ugliness of the world, many people flee deeper into the darkness because they prefer it to the light (3:19-20). Only the transforming power of God’s Spirit can provide understanding and help people see clearly as children of God (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","summary_ro":"Neînțelegerea în Evanghelia după Ioan De-a lungul Evangheliei după Ioan, oamenii care L-au întâlnit pe Isus L-au înțeles greșit (vezi John 3:4; 4:11, 33; 7:35; 11:12-13). Ei erau împărțiți cu privire la identitatea lui Isus. Când au înțeles ce spunea El cu adevărat, unii au vrut să-L aresteze, în timp ce alții au dorit să devină urmașii Lui (7:40-44). Abia mai târziu, după ce ucenicii lui Isus au primit Duhul, au înțeles cu adevărat semnificația Lui (vezi 16:12-13). Lumea trăiește încă în înt...","summary_en":"Misunderstanding in the Gospel of John Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13). The world still lives in darkness and canno...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":288925,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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}],"18":[{"id":24980,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Medicine and Medical Practice","title_en":"Medicine and Medical Practice","content_ro":"<h3>MEDICINE AND MEDICAL PRACTICE<\/h3>\n<p>The field of knowledge dealing with the diagnosis, treatment, and prevention of diseases, as well as the actual substances used to diagnose, treat, or prevent disease.<\/p>\n<p>Medicine as a branch of knowledge received little attention from the Hebrew people of OT times, in contrast to the surrounding cultures found in Mesopotamia and Egypt, where medical knowledge had a prominent place. Extant in the library of Assyrian king Ashurbanipal are 800 tablets relating to medicine. From these writings it can be seen that medicine at that time was a mixture of religion, divination, and demonology. Their pharmacopeia was extensive and included agents such as dog dung and human urine. Surgical operations were performed by some physicians. An unusual method of diagnosis practiced in Babylon was to inspect the liver of a freshly killed animal and compare it with a clay model of a liver from a normal animal. Differences between the two were used to diagnose the condition of the patient. An interesting example of this, and divination, is found in Ezekiel 21:21.<\/p>\n<p>The art of medicine was more advanced in Egypt than in Mesopotamia, depending more upon logic and observation. The Edwin-Smith papyrus is the oldest surgical treatise known. It discusses a variety of fractures, dislocations, wounds, tumors, and ulcers. Adhesive plaster, surgical stitching, and cauterization were used in treatment. The heart was recognized as the center of the circulatory system, and the pulse was observed. The Ebers papyrus deals with problems of internal medicine and their treatment. Enemas were a popular form of therapy, and their <em>materia medica<\/em> contained an assortment of remedies ranging from castor oil to animal fat to hot sand. Other papyri deal with gynecological problems and contain formularies and many magical incantations. Mummification was a highly developed art; Joseph had his father Jacob embalmed (Gn 50:2).<\/p>\n<p>The outlook of the Hebrew people in OT times toward disease was entirely different from that of their heathen neighbors. They did not believe in the heathen superstitions or gods and, consequently, did not develop a medical knowledge similar to the Egyptians and Babylonians. Instead, the Hebrews regarded sickness as a judgment from God (Ex 15:26; Dt 28:22, 35, 60-61; Jn 9:2) and recovery also was attributed to God (Ex 15:26; Ps 103:3). In accordance with this philosophy, King Asa’s reliance on physicians instead of on God is referred to in a reproachful way in 2 Chronicles 16:12. Therefore, while medical treatment was available in Israel, its use and development was less advanced than in neighboring lands.<\/p>\n<p>The most significant contribution the Hebrews gave to medicine was in the hygienic measures outlined in the Law, particularly Leviticus 11–15. While these had primarily a religious significance, they undoubtedly improved the general level of health and physical well-being of the people. The Hebrew priest was not the counterpart of the physician-priest found in other cultures. Although the Hebrew priest was expected to determine what physical conditions rendered a person ceremonially unclean, there is no intimation in Scripture that he treated diseases.<\/p>\n<p>The only surgical operation mentioned in Scripture is circumcision. This was performed by the Hebrews for religious rather than medical purposes, and it was not done by a physician but by the head of the house or someone else (Ex 4:25). In Ezekiel 30:21 reference is made to treating a fracture of the arm by immobilizing and splinting it with a roller bandage.<\/p>\n<p>Obstetrical care was given by women who were experienced midwives (Gn 35:17). In Genesis 38:27-30 there is an account of the birth of twins complicated by a transverse presentation. This is a difficult problem for even the most skilled obstetrician, and the fact that the mother and both babies survived speaks highly for the skill of this midwife. In Exodus 1:15-21 the use of birth stools for delivery is mentioned. This was a device to hold the laboring woman in a position favorable for delivering the baby.<\/p>\n<p>In NT times, Greek medicine had a dominant influence in the Mediterranean world. Although the practice of medicine was still in a primitive state, Hippocrates and other Greek physicians of his day laid the basis for modern medicine by rejecting magical explanations of diseases and through careful observation attempted to give a rational basis for medical treatment. From Mark 5:26 it is known that physicians were available in Israel. Indeed, the rabbis ordained that every town must have at least one physician, and some rabbis themselves practiced medicine.<\/p>\n<p>Specific medical remedies are occasionally mentioned in the Bible. Mandrakes were used as an aphrodisiac (Gn 30:14; Sg 7:13). When Job was afflicted with generalized boils, he removed the devitalized skin with a piece of pottery and sat in ashes (Jb 2:7-8). The ashes would have a drying effect on the draining sores, giving this treatment a rational basis for its use. Jeremiah refers in a rhetorical way to the balm in Gilead, indicating its medicinal use (Jer 8:22; 46:11). The exact nature or use of this balm is not known. When Hezekiah was mortally ill, he was instructed by Isaiah to put a lump of figs on the boil (2 Kgs 20:7). This probably should not be considered a treatment, however, any more than the dipping seven times in the Jordan by Naaman or the application of mud to the eyes of the blind by the Lord. The therapeutic effect of merriment on the mind found in Proverbs 17:22 is in accord with modern mental health beliefs.<\/p>\n<p>Medicinal use of wine is recorded several times in Scripture. Its mood-changing ability is alluded to in Proverbs 31:6, and apparently the sour wine offered to the Lord on the cross was intended to ameliorate his suffering through its analgesic property (Jn 19:29). Paul suggests to Timothy that he use a little wine for his stomach and other infirmities (1 Tm 5:23). It is significant that Paul said “a little” because pharmacologists today agree that wine in moderate amounts aids digestion and helps blood circulation; however, excessive amounts are deleterious to the health in numerous ways. The good Samaritan used oil and wine to treat the wounds of the injured man (Lk 10:34). Because of its alcoholic content, the wine would have an antiseptic action, but at the same time it would tend to coagulate the surface of the raw wound and permit bacteria to thrive under the coagulum. The oil, by its emollient effect, would tend to nullify this latter undesirable side effect of wine and would also be soothing due to its coating action. A dressing was then applied, and the patient was taken to a resting place.<\/p>\n<p>In Revelation 3:18 the Laodicean church is admonished to use eye salve. Since Laodicea was famous for a powder used for weak and ailing eyes, this illustration is uniquely appropriate to use in warning this church concerning its lack of spiritual vision.<\/p>\n<p><em>See also<\/em> Disease; Physician; Plague.<\/p>","content_en":"<h3>MEDICINE AND MEDICAL PRACTICE<\/h3>\n<p>The field of knowledge dealing with the diagnosis, treatment, and prevention of diseases, as well as the actual substances used to diagnose, treat, or prevent disease.<\/p>\n<p>Medicine as a branch of knowledge received little attention from the Hebrew people of OT times, in contrast to the surrounding cultures found in Mesopotamia and Egypt, where medical knowledge had a prominent place. Extant in the library of Assyrian king Ashurbanipal are 800 tablets relating to medicine. From these writings it can be seen that medicine at that time was a mixture of religion, divination, and demonology. Their pharmacopeia was extensive and included agents such as dog dung and human urine. Surgical operations were performed by some physicians. An unusual method of diagnosis practiced in Babylon was to inspect the liver of a freshly killed animal and compare it with a clay model of a liver from a normal animal. Differences between the two were used to diagnose the condition of the patient. An interesting example of this, and divination, is found in Ezekiel 21:21.<\/p>\n<p>The art of medicine was more advanced in Egypt than in Mesopotamia, depending more upon logic and observation. The Edwin-Smith papyrus is the oldest surgical treatise known. It discusses a variety of fractures, dislocations, wounds, tumors, and ulcers. Adhesive plaster, surgical stitching, and cauterization were used in treatment. The heart was recognized as the center of the circulatory system, and the pulse was observed. The Ebers papyrus deals with problems of internal medicine and their treatment. Enemas were a popular form of therapy, and their <em>materia medica<\/em> contained an assortment of remedies ranging from castor oil to animal fat to hot sand. Other papyri deal with gynecological problems and contain formularies and many magical incantations. Mummification was a highly developed art; Joseph had his father Jacob embalmed (Gn 50:2).<\/p>\n<p>The outlook of the Hebrew people in OT times toward disease was entirely different from that of their heathen neighbors. They did not believe in the heathen superstitions or gods and, consequently, did not develop a medical knowledge similar to the Egyptians and Babylonians. Instead, the Hebrews regarded sickness as a judgment from God (Ex 15:26; Dt 28:22, 35, 60-61; Jn 9:2) and recovery also was attributed to God (Ex 15:26; Ps 103:3). In accordance with this philosophy, King Asa’s reliance on physicians instead of on God is referred to in a reproachful way in 2 Chronicles 16:12. Therefore, while medical treatment was available in Israel, its use and development was less advanced than in neighboring lands.<\/p>\n<p>The most significant contribution the Hebrews gave to medicine was in the hygienic measures outlined in the Law, particularly Leviticus 11–15. While these had primarily a religious significance, they undoubtedly improved the general level of health and physical well-being of the people. The Hebrew priest was not the counterpart of the physician-priest found in other cultures. Although the Hebrew priest was expected to determine what physical conditions rendered a person ceremonially unclean, there is no intimation in Scripture that he treated diseases.<\/p>\n<p>The only surgical operation mentioned in Scripture is circumcision. This was performed by the Hebrews for religious rather than medical purposes, and it was not done by a physician but by the head of the house or someone else (Ex 4:25). In Ezekiel 30:21 reference is made to treating a fracture of the arm by immobilizing and splinting it with a roller bandage.<\/p>\n<p>Obstetrical care was given by women who were experienced midwives (Gn 35:17). In Genesis 38:27-30 there is an account of the birth of twins complicated by a transverse presentation. This is a difficult problem for even the most skilled obstetrician, and the fact that the mother and both babies survived speaks highly for the skill of this midwife. In Exodus 1:15-21 the use of birth stools for delivery is mentioned. This was a device to hold the laboring woman in a position favorable for delivering the baby.<\/p>\n<p>In NT times, Greek medicine had a dominant influence in the Mediterranean world. Although the practice of medicine was still in a primitive state, Hippocrates and other Greek physicians of his day laid the basis for modern medicine by rejecting magical explanations of diseases and through careful observation attempted to give a rational basis for medical treatment. From Mark 5:26 it is known that physicians were available in Israel. Indeed, the rabbis ordained that every town must have at least one physician, and some rabbis themselves practiced medicine.<\/p>\n<p>Specific medical remedies are occasionally mentioned in the Bible. Mandrakes were used as an aphrodisiac (Gn 30:14; Sg 7:13). When Job was afflicted with generalized boils, he removed the devitalized skin with a piece of pottery and sat in ashes (Jb 2:7-8). The ashes would have a drying effect on the draining sores, giving this treatment a rational basis for its use. Jeremiah refers in a rhetorical way to the balm in Gilead, indicating its medicinal use (Jer 8:22; 46:11). The exact nature or use of this balm is not known. When Hezekiah was mortally ill, he was instructed by Isaiah to put a lump of figs on the boil (2 Kgs 20:7). This probably should not be considered a treatment, however, any more than the dipping seven times in the Jordan by Naaman or the application of mud to the eyes of the blind by the Lord. The therapeutic effect of merriment on the mind found in Proverbs 17:22 is in accord with modern mental health beliefs.<\/p>\n<p>Medicinal use of wine is recorded several times in Scripture. Its mood-changing ability is alluded to in Proverbs 31:6, and apparently the sour wine offered to the Lord on the cross was intended to ameliorate his suffering through its analgesic property (Jn 19:29). Paul suggests to Timothy that he use a little wine for his stomach and other infirmities (1 Tm 5:23). It is significant that Paul said “a little” because pharmacologists today agree that wine in moderate amounts aids digestion and helps blood circulation; however, excessive amounts are deleterious to the health in numerous ways. The good Samaritan used oil and wine to treat the wounds of the injured man (Lk 10:34). Because of its alcoholic content, the wine would have an antiseptic action, but at the same time it would tend to coagulate the surface of the raw wound and permit bacteria to thrive under the coagulum. The oil, by its emollient effect, would tend to nullify this latter undesirable side effect of wine and would also be soothing due to its coating action. A dressing was then applied, and the patient was taken to a resting place.<\/p>\n<p>In Revelation 3:18 the Laodicean church is admonished to use eye salve. Since Laodicea was famous for a powder used for weak and ailing eyes, this illustration is uniquely appropriate to use in warning this church concerning its lack of spiritual vision.<\/p>\n<p><em>See also<\/em> Disease; Physician; Plague.<\/p>","summary_ro":"MEDICINE AND MEDICAL PRACTICE The field of knowledge dealing with the diagnosis, treatment, and prevention of diseases, as well as the actual substances used to diagnose, treat, or prevent disease. Medicine as a branch of knowledge received little attention from the Hebrew people of OT times, in contrast to the surrounding cultures found in Mesopotamia and Egypt, where medical knowledge had a prominent place. Extant in the library of Assyrian king Ashurbanipal are 800 tablets relating to medi...","summary_en":"MEDICINE AND MEDICAL PRACTICE The field of knowledge dealing with the diagnosis, treatment, and prevention of diseases, as well as the actual substances used to diagnose, treat, or prevent disease. Medicine as a branch of knowledge received little attention from the Hebrew people of OT times, in contrast to the surrounding cultures found in Mesopotamia and Egypt, where medical knowledge had a prominent place. Extant in the library of Assyrian king Ashurbanipal are 800 tablets relating to medi...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25863,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Minerals* and Metals","title_en":"Minerals* and Metals","content_ro":"<h3>MINERALS* AND METALS<\/h3>\n<p>A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions.<\/p>\n<p>In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for toolmaking goes back to the Stone Age; the quarrying of stone for building is also an ancient craft. In particular, metals, native gold, copper, and meteoric iron were known and used in the Middle East before 4000 <span>BC<\/span>. From 4000 to 3000 <span>BC<\/span>, native silver became known as well as copper and lead ores. The art of smelting was discovered probably almost by accident, resulting in the production of alloys like bronze. Then the reduction of oxidized iron was discovered. From 3000 to 2000 <span>BC<\/span>, important advances were made. Copper sulfides and tin oxides were reduced to metal, and metallic tin and copper became important items of trade.<\/p>\n<p>In the years 2000 to 1000 <span>BC<\/span>, bellows came into use for furnaces, and iron was reduced from its ores and forged. The art of making brass from copper and zinc was discovered about 1500 <span>BC<\/span> but did not become significant till somewhat later. Bronze, known for many centuries, was made sometimes with a high tin content to form speculum for mirrors. By this time the Israelites were settled in the land and the kingdom was established. From 1000 <span>BC<\/span> to the start of the Christian era, the production of metals, especially iron, greatly expanded. A form of steel was made and used for weapons and tools.<\/p>\n<p>By the time of David and Solomon, the Israelites had learned many skills in the preparation and working of metals. Under David, Edom, with its rich copper and iron deposits, was conquered (2 Sm 8:13-14) and there was a lot of activity in the casting of metals in the Jordan Valley (1 Kgs 7:13-14, 45-46). In this activity Solomon had the assistance of Hiram, a Phoenician artisan. Israelite tradition associated the origins of metallurgy with Tubal-cain (Gn 4:22), who is said to have forged all kinds of tools out of bronze and iron. Deuteronomy 8:9 refers to the presence of iron and copper in the land to which Israel was going.<\/p>\n<p>While the Israelites eventually undertook their own metalworking processes, it is evident from 1 Samuel 13:19-22 that on at least one occasion, in the days of Philistine domination, they were obliged to have their agricultural tools made by their enemies. Similarly, the manufacture of cult vessels for Solomon’s temple was supervised by Phoenician artisans (1 Kgs 7:13-50).<\/p>\n<p>Minerals, metals, and precious stones were also important items of trade. Israel was never a land rich in these commodities and was obliged to import a wide variety of them. The visit of the queen of Sheba was partly diplomatic and partly for trade (1 Kgs 10:2, 10-11).<\/p>\n<p>Metals and precious stones featured also among the booty carried off by invaders, notably—but not only—by the Egyptians and Assyrians. These items were in constant demand as they were needed for agriculture and making weapons of war, and for the manufacture of jewelry and items of personal adornment.<\/p>\n<p class=\"h2\" id=\"Minerals\">Minerals<\/p>\n<p>A mineral is an inorganic substance with a definite chemical composition and structure, sometimes occurring alone or sometimes combined with others. “Ore” refers to any mineral or mineral aggregate containing chemical compounds of metals in sufficient quantity and grade to make the extraction of the metal commercially profitable. The essential element, the metal, occurs in nature as a chemical compound, such as a sulfide, an oxide, a carbonate, or some other compound, though the sulfides and oxides are the most common. Minerals exhibit a variety of properties, such as color, luster, crystal form, cleavage, fracture, hardness, and density, which help in their identification and exercise control on the commercial and industrial uses of the particular mineral.<\/p>\n<p class=\"h2\" id=\"Metals\">Metals<\/p>\n<p>A metal in its pure form is a chemically pure element with its own fixed physical properties, such as density, tensile strength, crystalline structure, melting point, ductility, conductivity, and the like. Metals form alloys with other metals, but this process destroys their purity. In both the ancient world and the modern world the alloy is extremely important.<\/p>\n<p>In order to obtain a pure metal, the ore in which the metal is contained must be smelted—a process known as metallurgy. In ancient Israel pure metals were widely used—among them were gold, silver, iron, and lead. Yet alloys such as bronze and brass were even more widely used.<\/p>\n<h5>Metallurgy and Metal Extraction<\/h5>\n<p>The method of producing hard wrought iron was discovered by the Hittites of Asia Minor about 1300 <span>BC<\/span>, and was taken up by the Philistines (1 Sm 13:19-20). At first, the iron obtained from simple furnaces was drawn off and hammered to drive out slag (Dt 4:20; 1 Kgs 8:51; Jer 11:4). Later, the addition of carbon produced an early form of steel.<\/p>\n<p>The lead sulfide ore is heated with lime in a flow of air. A slag with rock particles forms. The air is then cut off and the temperature is raised. Finally, the lead flows free.<\/p>\n<p>The OT refers to the mining of silver (Jb 28:1), the refining of the metal (Zec 13:9; Mal 3:3), the melting of scrap metals or jeweler’s remnants (Ez 22:20-22), and of multiple refinings in a crucible (Prv 17:3; 27:21) to produce refined silver (1 Chr 29:4; Ps 12:6; Prv 10:20).<\/p>\n<h5>Specific Metals<\/h5>\n<p>Although several OT passages suggest that the science of metallurgy was known in biblical times, comparatively little archaeological evidence is available. The processing plants were small and were used for the treatment of copper and iron. The archaeological record is far from complete, but the general impression is that metallic ores were comparatively rare in Palestine; imports must have been considerable. However, numerous molds for casting agricultural and military tools have come to light in excavations. Evidently, some refined metal was available locally, but perhaps most of it was imported. The metal was then heated and poured into the appropriate earthenware or pottery mold.<\/p>\n<p>There are many references to metals in the Bible, but especially to gold, silver, iron, and lead. While copper was widely used, it was normally in the form of its alloys, bronze and brass. There are comparatively few references to tin as such, though it was used in manufacturing bronze. Similarly zinc, though used in the manufacture of brass, is not mentioned in the Bible.<\/p>\n<p>Gold is referred to hundreds of times in the OT and NT, more frequently than any other metal. It is often mentioned together with silver, and in the majority of cases silver is mentioned first, reflecting a time when gold was less valued.<\/p>\n<p>Gold was used in the manufacture of ornaments for personal use (Gn 24:53; 41:42; Ex 3:22; 11:2; 12:35). Gold was important in worship both in Israel and among the non-Israelites. References to pagan gods occur in several passages (Ex 20:23; 32:2-4; Ps 115:4; Is 2:20; 30:22; 31:7; 40:19; 46:6; Hos 8:4). It seems that the gold was melted down and later engraved so that the replicas could be called both molten images (Ex 32:24) and graven images. The tabernacle and the temple used a great deal of gold. The wooden ark was covered inside and outside with gold (25:11). Other timber pieces were overlaid with gold (25:11; 1 Kgs 6:20-22, 30).<\/p>\n<p>The vessels and utensils used in the tabernacle and temple were made of “pure gold”: the cherubim (Ex 25:18; 37:7), the mercy seat (25:17; 37:6), the candlestick (Ex 25:31; Zec 4:2), various vessels (Ex 25:38; 2 Kgs 24:13), chains to carry the ephod (Ex 28:14), and the bells on the high priest’s robe. The high priest’s crown, ephod, and breastplate were also of gold (39:2-30). The offerings collected for the manufacture of such articles in the wilderness include golden dishes weighing 120 shekels (Nm 7:86). The more lavishly adorned temple apparently used more gold than the tabernacle (1 Kgs 6:20-28; 1 Chr 29:2-7; 2 Chr 3:4–4:22). The number of specific references to gold in the tabernacle and temple is far too great to mention all of them here. The large amount of gold used in the temple was attractive to invaders, who would strip the temple of its gold and carry it off as booty (1 Kgs 14:26; 2 Kgs 16:8; 18:14; 24:13; 25:15; 2 Chr 12:9).<\/p>\n<p>Gold had commercial value. It was imported in Solomon’s day, and up to 666 talents were brought to Israel annually (1 Kgs 10:14). Hiram of Tyre gave Solomon 120 talents of gold (9:14), possibly as a loan. Certainly Solomon used a lot of gold in the temple (10:16-17). Gold was useful, too, for buying off an enemy (2 Kgs 16:8) or simply as tribute (18:14). Evidence of this comes also from the Assyrian annals, where the tribute taken from various lands often included gold.<\/p>\n<p>The possession of gold was not in itself an evil thing, but preoccupation with its accumulation was condemned (Jb 28:15-17; Prv 3:14; 8:10, 19; 16:16). The possession of wisdom and the knowledge of God was of greater value than the possession of much gold (Pss 19:10; 119:72, 127; Prv 20:15). Job rejected trust in gold (Jb 31:24). Gold would not save a man in the day of judgment (Zep 1:18).<\/p>\n<p>In the NT gold was regarded as perishable (Jas 5:3; 1 Pt 1:18) and as an unnecessary burden to carry (Mt 10:9; Acts 3:6). The wearing of a gold ring was certainly no measure of a man’s worth (Jas 2:2); indeed, both Paul and Peter forbade it (1 Tm 2:9; 1 Pt 3:3).<\/p>\n<p>The use of gold in itself was no measure of piety. The elders of Revelation 4:4 wore golden crowns, but the great harlot was “bedecked with gold” (Rv 17:4), as was the harlot city Babylon (18:16). By contrast, there are some positive statements in the NT about the value of gold (3:18). The wise men brought gold to the infant Jesus as a symbol of his kingly character (Mt 2:11), and the Holy City, the new Jerusalem, was a city of gold, clear as glass (Rv 21:18).<\/p>\n<p>In the OT, silver is mentioned in several connections. Being a precious metal, once considered more precious than gold, it was regularly used in commerce for the payments of debts. Small pieces of silver were weighed into a balance against a standard weight. Abraham bought the cave at Machpelah as a burial place for Sarah for 400 shekels of silver and weighed out the “money” according to the weight’s current value with the merchant (Gn 23:15-16). Joseph’s brothers received 20 pieces of silver in payment for Joseph (37:28), and Benjamin was given a money gift by Joseph in pieces of silver (45:22).<\/p>\n<p>There are other examples of payment in silver for commodities or services (Gn 20:16; Ex 21:32; Lv 27:16; Jos 24:32; Jgs 17:10; 2 Sm 24:24; Neh 7:72; Jb 28:15; Is 7:23; 46:6; Am 2:6; 8:6). Silver was a measure of a man’s wealth (Gn 13:2; 24:35; Ex 25:3; Nm 22:18; Dt 7:25; Zep 1:18; Hg 2:8; Zec 6:11). An unusual comment in 1 Kings 10:21 notes that in Solomon’s day “it was not considered as anything,” apparently because it was so plentiful. It was regularly taken as booty (Jos 6:19; 7:21; 1 Kgs 15:18). Sometimes the drinking cup of an important man was made of silver (Gn 44:2). Sometimes, too, a royal crown was made of gold and silver (Zec 6:11). It was important in the manufacture of personal ornaments (Gn 24:53; Ex 3:22; 12:35), and one example is given of ornaments of gold studded with silver (Sg 1:11).<\/p>\n<p>The process of refining silver was used as a metaphor for the trying of people’s hearts (Ps 66:10; Is 48:10), and the tarnishing and deterioration of silver was a picture of the disintegration of one’s character (Is 1:22; Jer 6:30). God’s Word is pictured as “pure” silver refined and purified in a furnace. Despite silver’s great value, wisdom excels it (Job 28:15; Prv 3:14; 8:19; 10:20; 16:16; 22:1; 25:11).<\/p>\n<p>Native copper is mentioned in Deuteronomy 8:9, though the reference may be to one of its ores. More commonly, biblical references are to brass, the alloy of copper and zinc. However, the chemical analysis of copper-based tools and implements during the middle and late Bronze Ages (c. 2000–1200 <span>BC<\/span>) shows that the material was bronze. References to brass in the <span>kjv<\/span> are therefore to bronze.<\/p>\n<p>By NT times, copper in the form of alloys (bronze and brass) was widely used. Bronze coinage was well known and this may be the sense of Matthew 10:9. The widow’s mite was a tiny bronze coin, the lepton. Bronze utensils and vessels were well known (Rv 9:20; 18:12). The reference to “sounding brass” (<span>kjv<\/span>) in 1 Corinthians 13:1 may actually be to brass, which was a bright, shining alloy, and was used in musical instruments. In the vision of John in Revelation (Rv 1:15; 2:18), the Son of Man had feet of fine brass (<span>nlt<\/span> “bronze”).<\/p>\n<p>The Iron Age began in Palestine about 1200 <span>BC<\/span>, that is, in the days of the judges, though native iron had been known in Egypt in the predynastic period. Archaeological evidence suggests that the smelting of iron ore was discovered by the Hittites about 1400 <span>BC<\/span>. The Philistines seem to have introduced iron to Palestine about 1300 <span>BC<\/span>. In the days of Moses an encounter with the Midianites produced much tribute, among which iron is mentioned (Nm 31:22). When Israel captured Jericho, the spoils included iron (Jos 6:24). Manasseh’s half-tribe also took booty including iron (22:8). In the days of the judges the Canaanites were equipped with chariots of iron (Jos 17:16-18; Jgs 1:19; 4:3).<\/p>\n<p>These early references point to the arrival of iron at the start of the Iron Age. The Philistines enjoyed a local monopoly in its use (1 Sm 13:19-21), and their mighty warrior Goliath was armed with an iron spear (17:7). It was not long, however, before Israel learned the use of iron (2 Sm 12:31; 23:7). Evidently, by Solomon’s time, iron was widely used, because builders of the temple were forbidden to use iron tools (1 Kgs 6:7). The false prophet Zedekiah in Ahab’s day used the horns of iron to thrust toward Syria as he spoke of their defeat (22:11).<\/p>\n<p>The prophet Isaiah in the eighth century <span>BC<\/span> referred to iron (Is 10:34), and Jeremiah later spoke of the metal in several places (Jer 1:18; 6:28; 11:4; 15:12; 17:1; 28:13-14). Ezekiel made use of an iron plate in one of his symbolic actions (Ez 4:3), referred to iron in his description of smelting (22:18, 20), and listed it as a commodity for trade (27:12, 19). The prophet Amos spoke of threshing instruments of iron (Am 1:3). Micah used iron as a symbol for military might (Mi 4:13). The book of Daniel makes several references to it (Dn 2:33-35, 40-45; 4:15, 23; 7:7, 19).<\/p>\n<p>By Roman times, iron weapons were the regular implements of war. Gates of iron were used to close prisons (Acts 12:10), and in a symbolic usage powerful rulers were said to rule with a rod of iron (Rv 2:27; 9:9; 12:5; 19:15). The term “iron” was used also in some metaphorical expressions. The smelting of iron was a symbol of testing and suffering (Dt 4:20; 1 Kgs 8:51; Jer 11:4; Ez 22:18), a pillar of iron was symbolic of strength (Jer 1:18), and an iron rod of harsh rule (Ps 2:9; Rv 2:27; 12:5; 19:15).<\/p>\n<p><em>See also<\/em> Coppersmith; Goldsmith; Ironsmith; Mason, Masonry; Silversmith; Stones, Precious.<\/p>","content_en":"<h3>MINERALS* AND METALS<\/h3>\n<p>A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions.<\/p>\n<p>In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for toolmaking goes back to the Stone Age; the quarrying of stone for building is also an ancient craft. In particular, metals, native gold, copper, and meteoric iron were known and used in the Middle East before 4000 <span>BC<\/span>. From 4000 to 3000 <span>BC<\/span>, native silver became known as well as copper and lead ores. The art of smelting was discovered probably almost by accident, resulting in the production of alloys like bronze. Then the reduction of oxidized iron was discovered. From 3000 to 2000 <span>BC<\/span>, important advances were made. Copper sulfides and tin oxides were reduced to metal, and metallic tin and copper became important items of trade.<\/p>\n<p>In the years 2000 to 1000 <span>BC<\/span>, bellows came into use for furnaces, and iron was reduced from its ores and forged. The art of making brass from copper and zinc was discovered about 1500 <span>BC<\/span> but did not become significant till somewhat later. Bronze, known for many centuries, was made sometimes with a high tin content to form speculum for mirrors. By this time the Israelites were settled in the land and the kingdom was established. From 1000 <span>BC<\/span> to the start of the Christian era, the production of metals, especially iron, greatly expanded. A form of steel was made and used for weapons and tools.<\/p>\n<p>By the time of David and Solomon, the Israelites had learned many skills in the preparation and working of metals. Under David, Edom, with its rich copper and iron deposits, was conquered (2 Sm 8:13-14) and there was a lot of activity in the casting of metals in the Jordan Valley (1 Kgs 7:13-14, 45-46). In this activity Solomon had the assistance of Hiram, a Phoenician artisan. Israelite tradition associated the origins of metallurgy with Tubal-cain (Gn 4:22), who is said to have forged all kinds of tools out of bronze and iron. Deuteronomy 8:9 refers to the presence of iron and copper in the land to which Israel was going.<\/p>\n<p>While the Israelites eventually undertook their own metalworking processes, it is evident from 1 Samuel 13:19-22 that on at least one occasion, in the days of Philistine domination, they were obliged to have their agricultural tools made by their enemies. Similarly, the manufacture of cult vessels for Solomon’s temple was supervised by Phoenician artisans (1 Kgs 7:13-50).<\/p>\n<p>Minerals, metals, and precious stones were also important items of trade. Israel was never a land rich in these commodities and was obliged to import a wide variety of them. The visit of the queen of Sheba was partly diplomatic and partly for trade (1 Kgs 10:2, 10-11).<\/p>\n<p>Metals and precious stones featured also among the booty carried off by invaders, notably—but not only—by the Egyptians and Assyrians. These items were in constant demand as they were needed for agriculture and making weapons of war, and for the manufacture of jewelry and items of personal adornment.<\/p>\n<p class=\"h2\" id=\"Minerals\">Minerals<\/p>\n<p>A mineral is an inorganic substance with a definite chemical composition and structure, sometimes occurring alone or sometimes combined with others. “Ore” refers to any mineral or mineral aggregate containing chemical compounds of metals in sufficient quantity and grade to make the extraction of the metal commercially profitable. The essential element, the metal, occurs in nature as a chemical compound, such as a sulfide, an oxide, a carbonate, or some other compound, though the sulfides and oxides are the most common. Minerals exhibit a variety of properties, such as color, luster, crystal form, cleavage, fracture, hardness, and density, which help in their identification and exercise control on the commercial and industrial uses of the particular mineral.<\/p>\n<p class=\"h2\" id=\"Metals\">Metals<\/p>\n<p>A metal in its pure form is a chemically pure element with its own fixed physical properties, such as density, tensile strength, crystalline structure, melting point, ductility, conductivity, and the like. Metals form alloys with other metals, but this process destroys their purity. In both the ancient world and the modern world the alloy is extremely important.<\/p>\n<p>In order to obtain a pure metal, the ore in which the metal is contained must be smelted—a process known as metallurgy. In ancient Israel pure metals were widely used—among them were gold, silver, iron, and lead. Yet alloys such as bronze and brass were even more widely used.<\/p>\n<h5>Metallurgy and Metal Extraction<\/h5>\n<p>The method of producing hard wrought iron was discovered by the Hittites of Asia Minor about 1300 <span>BC<\/span>, and was taken up by the Philistines (1 Sm 13:19-20). At first, the iron obtained from simple furnaces was drawn off and hammered to drive out slag (Dt 4:20; 1 Kgs 8:51; Jer 11:4). Later, the addition of carbon produced an early form of steel.<\/p>\n<p>The lead sulfide ore is heated with lime in a flow of air. A slag with rock particles forms. The air is then cut off and the temperature is raised. Finally, the lead flows free.<\/p>\n<p>The OT refers to the mining of silver (Jb 28:1), the refining of the metal (Zec 13:9; Mal 3:3), the melting of scrap metals or jeweler’s remnants (Ez 22:20-22), and of multiple refinings in a crucible (Prv 17:3; 27:21) to produce refined silver (1 Chr 29:4; Ps 12:6; Prv 10:20).<\/p>\n<h5>Specific Metals<\/h5>\n<p>Although several OT passages suggest that the science of metallurgy was known in biblical times, comparatively little archaeological evidence is available. The processing plants were small and were used for the treatment of copper and iron. The archaeological record is far from complete, but the general impression is that metallic ores were comparatively rare in Palestine; imports must have been considerable. However, numerous molds for casting agricultural and military tools have come to light in excavations. Evidently, some refined metal was available locally, but perhaps most of it was imported. The metal was then heated and poured into the appropriate earthenware or pottery mold.<\/p>\n<p>There are many references to metals in the Bible, but especially to gold, silver, iron, and lead. While copper was widely used, it was normally in the form of its alloys, bronze and brass. There are comparatively few references to tin as such, though it was used in manufacturing bronze. Similarly zinc, though used in the manufacture of brass, is not mentioned in the Bible.<\/p>\n<p>Gold is referred to hundreds of times in the OT and NT, more frequently than any other metal. It is often mentioned together with silver, and in the majority of cases silver is mentioned first, reflecting a time when gold was less valued.<\/p>\n<p>Gold was used in the manufacture of ornaments for personal use (Gn 24:53; 41:42; Ex 3:22; 11:2; 12:35). Gold was important in worship both in Israel and among the non-Israelites. References to pagan gods occur in several passages (Ex 20:23; 32:2-4; Ps 115:4; Is 2:20; 30:22; 31:7; 40:19; 46:6; Hos 8:4). It seems that the gold was melted down and later engraved so that the replicas could be called both molten images (Ex 32:24) and graven images. The tabernacle and the temple used a great deal of gold. The wooden ark was covered inside and outside with gold (25:11). Other timber pieces were overlaid with gold (25:11; 1 Kgs 6:20-22, 30).<\/p>\n<p>The vessels and utensils used in the tabernacle and temple were made of “pure gold”: the cherubim (Ex 25:18; 37:7), the mercy seat (25:17; 37:6), the candlestick (Ex 25:31; Zec 4:2), various vessels (Ex 25:38; 2 Kgs 24:13), chains to carry the ephod (Ex 28:14), and the bells on the high priest’s robe. The high priest’s crown, ephod, and breastplate were also of gold (39:2-30). The offerings collected for the manufacture of such articles in the wilderness include golden dishes weighing 120 shekels (Nm 7:86). The more lavishly adorned temple apparently used more gold than the tabernacle (1 Kgs 6:20-28; 1 Chr 29:2-7; 2 Chr 3:4–4:22). The number of specific references to gold in the tabernacle and temple is far too great to mention all of them here. The large amount of gold used in the temple was attractive to invaders, who would strip the temple of its gold and carry it off as booty (1 Kgs 14:26; 2 Kgs 16:8; 18:14; 24:13; 25:15; 2 Chr 12:9).<\/p>\n<p>Gold had commercial value. It was imported in Solomon’s day, and up to 666 talents were brought to Israel annually (1 Kgs 10:14). Hiram of Tyre gave Solomon 120 talents of gold (9:14), possibly as a loan. Certainly Solomon used a lot of gold in the temple (10:16-17). Gold was useful, too, for buying off an enemy (2 Kgs 16:8) or simply as tribute (18:14). Evidence of this comes also from the Assyrian annals, where the tribute taken from various lands often included gold.<\/p>\n<p>The possession of gold was not in itself an evil thing, but preoccupation with its accumulation was condemned (Jb 28:15-17; Prv 3:14; 8:10, 19; 16:16). The possession of wisdom and the knowledge of God was of greater value than the possession of much gold (Pss 19:10; 119:72, 127; Prv 20:15). Job rejected trust in gold (Jb 31:24). Gold would not save a man in the day of judgment (Zep 1:18).<\/p>\n<p>In the NT gold was regarded as perishable (Jas 5:3; 1 Pt 1:18) and as an unnecessary burden to carry (Mt 10:9; Acts 3:6). The wearing of a gold ring was certainly no measure of a man’s worth (Jas 2:2); indeed, both Paul and Peter forbade it (1 Tm 2:9; 1 Pt 3:3).<\/p>\n<p>The use of gold in itself was no measure of piety. The elders of Revelation 4:4 wore golden crowns, but the great harlot was “bedecked with gold” (Rv 17:4), as was the harlot city Babylon (18:16). By contrast, there are some positive statements in the NT about the value of gold (3:18). The wise men brought gold to the infant Jesus as a symbol of his kingly character (Mt 2:11), and the Holy City, the new Jerusalem, was a city of gold, clear as glass (Rv 21:18).<\/p>\n<p>In the OT, silver is mentioned in several connections. Being a precious metal, once considered more precious than gold, it was regularly used in commerce for the payments of debts. Small pieces of silver were weighed into a balance against a standard weight. Abraham bought the cave at Machpelah as a burial place for Sarah for 400 shekels of silver and weighed out the “money” according to the weight’s current value with the merchant (Gn 23:15-16). Joseph’s brothers received 20 pieces of silver in payment for Joseph (37:28), and Benjamin was given a money gift by Joseph in pieces of silver (45:22).<\/p>\n<p>There are other examples of payment in silver for commodities or services (Gn 20:16; Ex 21:32; Lv 27:16; Jos 24:32; Jgs 17:10; 2 Sm 24:24; Neh 7:72; Jb 28:15; Is 7:23; 46:6; Am 2:6; 8:6). Silver was a measure of a man’s wealth (Gn 13:2; 24:35; Ex 25:3; Nm 22:18; Dt 7:25; Zep 1:18; Hg 2:8; Zec 6:11). An unusual comment in 1 Kings 10:21 notes that in Solomon’s day “it was not considered as anything,” apparently because it was so plentiful. It was regularly taken as booty (Jos 6:19; 7:21; 1 Kgs 15:18). Sometimes the drinking cup of an important man was made of silver (Gn 44:2). Sometimes, too, a royal crown was made of gold and silver (Zec 6:11). It was important in the manufacture of personal ornaments (Gn 24:53; Ex 3:22; 12:35), and one example is given of ornaments of gold studded with silver (Sg 1:11).<\/p>\n<p>The process of refining silver was used as a metaphor for the trying of people’s hearts (Ps 66:10; Is 48:10), and the tarnishing and deterioration of silver was a picture of the disintegration of one’s character (Is 1:22; Jer 6:30). God’s Word is pictured as “pure” silver refined and purified in a furnace. Despite silver’s great value, wisdom excels it (Job 28:15; Prv 3:14; 8:19; 10:20; 16:16; 22:1; 25:11).<\/p>\n<p>Native copper is mentioned in Deuteronomy 8:9, though the reference may be to one of its ores. More commonly, biblical references are to brass, the alloy of copper and zinc. However, the chemical analysis of copper-based tools and implements during the middle and late Bronze Ages (c. 2000–1200 <span>BC<\/span>) shows that the material was bronze. References to brass in the <span>kjv<\/span> are therefore to bronze.<\/p>\n<p>By NT times, copper in the form of alloys (bronze and brass) was widely used. Bronze coinage was well known and this may be the sense of Matthew 10:9. The widow’s mite was a tiny bronze coin, the lepton. Bronze utensils and vessels were well known (Rv 9:20; 18:12). The reference to “sounding brass” (<span>kjv<\/span>) in 1 Corinthians 13:1 may actually be to brass, which was a bright, shining alloy, and was used in musical instruments. In the vision of John in Revelation (Rv 1:15; 2:18), the Son of Man had feet of fine brass (<span>nlt<\/span> “bronze”).<\/p>\n<p>The Iron Age began in Palestine about 1200 <span>BC<\/span>, that is, in the days of the judges, though native iron had been known in Egypt in the predynastic period. Archaeological evidence suggests that the smelting of iron ore was discovered by the Hittites about 1400 <span>BC<\/span>. The Philistines seem to have introduced iron to Palestine about 1300 <span>BC<\/span>. In the days of Moses an encounter with the Midianites produced much tribute, among which iron is mentioned (Nm 31:22). When Israel captured Jericho, the spoils included iron (Jos 6:24). Manasseh’s half-tribe also took booty including iron (22:8). In the days of the judges the Canaanites were equipped with chariots of iron (Jos 17:16-18; Jgs 1:19; 4:3).<\/p>\n<p>These early references point to the arrival of iron at the start of the Iron Age. The Philistines enjoyed a local monopoly in its use (1 Sm 13:19-21), and their mighty warrior Goliath was armed with an iron spear (17:7). It was not long, however, before Israel learned the use of iron (2 Sm 12:31; 23:7). Evidently, by Solomon’s time, iron was widely used, because builders of the temple were forbidden to use iron tools (1 Kgs 6:7). The false prophet Zedekiah in Ahab’s day used the horns of iron to thrust toward Syria as he spoke of their defeat (22:11).<\/p>\n<p>The prophet Isaiah in the eighth century <span>BC<\/span> referred to iron (Is 10:34), and Jeremiah later spoke of the metal in several places (Jer 1:18; 6:28; 11:4; 15:12; 17:1; 28:13-14). Ezekiel made use of an iron plate in one of his symbolic actions (Ez 4:3), referred to iron in his description of smelting (22:18, 20), and listed it as a commodity for trade (27:12, 19). The prophet Amos spoke of threshing instruments of iron (Am 1:3). Micah used iron as a symbol for military might (Mi 4:13). The book of Daniel makes several references to it (Dn 2:33-35, 40-45; 4:15, 23; 7:7, 19).<\/p>\n<p>By Roman times, iron weapons were the regular implements of war. Gates of iron were used to close prisons (Acts 12:10), and in a symbolic usage powerful rulers were said to rule with a rod of iron (Rv 2:27; 9:9; 12:5; 19:15). The term “iron” was used also in some metaphorical expressions. The smelting of iron was a symbol of testing and suffering (Dt 4:20; 1 Kgs 8:51; Jer 11:4; Ez 22:18), a pillar of iron was symbolic of strength (Jer 1:18), and an iron rod of harsh rule (Ps 2:9; Rv 2:27; 12:5; 19:15).<\/p>\n<p><em>See also<\/em> Coppersmith; Goldsmith; Ironsmith; Mason, Masonry; Silversmith; Stones, Precious.<\/p>","summary_ro":"MINERALS* AND METALS A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions. In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for t...","summary_en":"MINERALS* AND METALS A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions. In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for t...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28413,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ointment","title_en":"Ointment","content_ro":"<h3>OINTMENT<\/h3>\n<p>Various preparations, generally of a spicy nature with an oil base. In Palestine, olive oil was the chief base of ointments and was itself considered an ointment. The OT does not distinguish between “oil” and “ointment.” In Egypt and Mesopotamia, numerous vegetable oils and animal fats formed the basis of ointments. Among the vegetable oils, some of the more important include castor oil, sesame oil, linseed oil, radish oil, colocynth oil, and oil from various nuts.<\/p>\n<p>Ointments played an important and visible role in antiquity. In the hot and dry climate of the Near East, ointments gave a measure of protection. Widespread medicinal uses, soothing qualities, and effectiveness in masking odors made the use of ointments a virtual necessity among all classes. The OT mentions apothecaries or perfumers (1 Sm 8:13; 2 Chr 16:14), artisans who were organized into guilds (Neh 3:8).<\/p>\n<p>In general, ointments were made by boiling aromatic substances in oil (cf. Jb 41:31). Perfumed ointments were combinations of certain raw materials with specially prepared oil. In the OT, qualifying terms such as “fragrant” (Sg 1:3) or “precious” (Eccl 7:1) signify perfumed oils. Ointments could be stored in a variety of vessels, but flasks made of alabaster were preferred. An alabaster jar held the expensive ointment with which Mary anointed Jesus in Bethany (Mk 14:3).<\/p>\n<p>Ointments had a variety of uses. Among the Semites in particular, ointments acquired important associations. Aaron, his sons, the tabernacle, and its furnishings were all consecrated by holy anointing oil. This compound consisted of myrrh, cinnamon, calamus, and cassia mixed with olive oil (Ex 30:23-25). Kings and prophets were anointed, but not with the holy anointing oil mixture.<\/p>\n<p>As a cosmetic, perfumed ointments controlled unpleasant odors. Applications were made to the body (2 Sm 12:20), clothing (Ps 45:8), or personal objects (Prv 7:17). Women utilized ointments for cleansing the skin and enhancing the attractiveness of their skin (Est 2:12). The fragrance of certain ointments attracted the attention of the opposite sex (Sg 4:10). Not surprisingly, the Song of Songs has several references to fragrant ointments.<\/p>\n<p>The use of ointments to refresh and soothe guests was a mark of hospitality in the ancient Near East. Cones of ointment placed on the heads of guests and allowed to drip down over the body were used by the Egyptians (cf. Ps 133:2). As a sign of respect and honor, the head of a guest was anointed with oil. Jesus chided a Pharisee who neglected this traditional mark of hospitality (Lk 7:37-40). Mary anointed Jesus with a costly flask of nard, a fragrant ointment obtained from the roots of an aromatic herb from India (Mk 14:3).<\/p>\n<p>Ointments were used in the burial process. In the NT a corpse would be washed (Acts 9:37) and anointed with ointments (Mk 16:1). The body was wrapped in linen garments with spices and ointments (Lk 23:56; Jn 19:40). Both the Jews and the Romans utilized nard for burials. A mixture of myrrh and aloes was used in the burial of Jesus.<\/p>\n<p>Medicinal uses of ointment were frequent. Oil was applied to wounds (Lk 10:34). Balm (probably an aromatic gum) had well-known medicinal uses and is associated with Gilead (Jer 8:22). Balm was an item of export from Palestine (Gn 37:25; Ez 27:17). Biblical reference is made to a famous eye ointment produced and exported by the city of Laodicea (Rv 3:18). Ointments formed an important commodity for merchants in the Roman period (18:13).<\/p>\n<p>Anointing with oil came to be associated with gladness and joy (Ps 45:7; Is 61:3). Thus, one was to refrain from anointing during times of mourning (2 Sm 14:2). The lack of oil for anointing was viewed as judgment (Mi 6:15). Shields were anointed with oil to make them supple and possibly to help deflect projectiles (2 Sm 1:21).<\/p>\n<p><em>See also<\/em> Medicine and Medical Practice; Oil; Plants (Olive, Olive Tree).<\/p>","content_en":"<h3>OINTMENT<\/h3>\n<p>Various preparations, generally of a spicy nature with an oil base. In Palestine, olive oil was the chief base of ointments and was itself considered an ointment. The OT does not distinguish between “oil” and “ointment.” In Egypt and Mesopotamia, numerous vegetable oils and animal fats formed the basis of ointments. Among the vegetable oils, some of the more important include castor oil, sesame oil, linseed oil, radish oil, colocynth oil, and oil from various nuts.<\/p>\n<p>Ointments played an important and visible role in antiquity. In the hot and dry climate of the Near East, ointments gave a measure of protection. Widespread medicinal uses, soothing qualities, and effectiveness in masking odors made the use of ointments a virtual necessity among all classes. The OT mentions apothecaries or perfumers (1 Sm 8:13; 2 Chr 16:14), artisans who were organized into guilds (Neh 3:8).<\/p>\n<p>In general, ointments were made by boiling aromatic substances in oil (cf. Jb 41:31). Perfumed ointments were combinations of certain raw materials with specially prepared oil. In the OT, qualifying terms such as “fragrant” (Sg 1:3) or “precious” (Eccl 7:1) signify perfumed oils. Ointments could be stored in a variety of vessels, but flasks made of alabaster were preferred. An alabaster jar held the expensive ointment with which Mary anointed Jesus in Bethany (Mk 14:3).<\/p>\n<p>Ointments had a variety of uses. Among the Semites in particular, ointments acquired important associations. Aaron, his sons, the tabernacle, and its furnishings were all consecrated by holy anointing oil. This compound consisted of myrrh, cinnamon, calamus, and cassia mixed with olive oil (Ex 30:23-25). Kings and prophets were anointed, but not with the holy anointing oil mixture.<\/p>\n<p>As a cosmetic, perfumed ointments controlled unpleasant odors. Applications were made to the body (2 Sm 12:20), clothing (Ps 45:8), or personal objects (Prv 7:17). Women utilized ointments for cleansing the skin and enhancing the attractiveness of their skin (Est 2:12). The fragrance of certain ointments attracted the attention of the opposite sex (Sg 4:10). Not surprisingly, the Song of Songs has several references to fragrant ointments.<\/p>\n<p>The use of ointments to refresh and soothe guests was a mark of hospitality in the ancient Near East. Cones of ointment placed on the heads of guests and allowed to drip down over the body were used by the Egyptians (cf. Ps 133:2). As a sign of respect and honor, the head of a guest was anointed with oil. Jesus chided a Pharisee who neglected this traditional mark of hospitality (Lk 7:37-40). Mary anointed Jesus with a costly flask of nard, a fragrant ointment obtained from the roots of an aromatic herb from India (Mk 14:3).<\/p>\n<p>Ointments were used in the burial process. In the NT a corpse would be washed (Acts 9:37) and anointed with ointments (Mk 16:1). The body was wrapped in linen garments with spices and ointments (Lk 23:56; Jn 19:40). Both the Jews and the Romans utilized nard for burials. A mixture of myrrh and aloes was used in the burial of Jesus.<\/p>\n<p>Medicinal uses of ointment were frequent. Oil was applied to wounds (Lk 10:34). Balm (probably an aromatic gum) had well-known medicinal uses and is associated with Gilead (Jer 8:22). Balm was an item of export from Palestine (Gn 37:25; Ez 27:17). Biblical reference is made to a famous eye ointment produced and exported by the city of Laodicea (Rv 3:18). Ointments formed an important commodity for merchants in the Roman period (18:13).<\/p>\n<p>Anointing with oil came to be associated with gladness and joy (Ps 45:7; Is 61:3). Thus, one was to refrain from anointing during times of mourning (2 Sm 14:2). The lack of oil for anointing was viewed as judgment (Mi 6:15). Shields were anointed with oil to make them supple and possibly to help deflect projectiles (2 Sm 1:21).<\/p>\n<p><em>See also<\/em> Medicine and Medical Practice; Oil; Plants (Olive, Olive Tree).<\/p>","summary_ro":"OINTMENT Various preparations, generally of a spicy nature with an oil base. In Palestine, olive oil was the chief base of ointments and was itself considered an ointment. The OT does not distinguish between “oil” and “ointment.” In Egypt and Mesopotamia, numerous vegetable oils and animal fats formed the basis of ointments. Among the vegetable oils, some of the more important include castor oil, sesame oil, linseed oil, radish oil, colocynth oil, and oil from various nuts. Ointments played a...","summary_en":"OINTMENT Various preparations, generally of a spicy nature with an oil base. In Palestine, olive oil was the chief base of ointments and was itself considered an ointment. The OT does not distinguish between “oil” and “ointment.” In Egypt and Mesopotamia, numerous vegetable oils and animal fats formed the basis of ointments. Among the vegetable oils, some of the more important include castor oil, sesame oil, linseed oil, radish oil, colocynth oil, and oil from various nuts. Ointments played a...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114611,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:18","title_en":"Study Note: Apocalipsa 3:18","content_ro":"<p><strong>3:18<\/strong> Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • <em>buy gold from me:<\/em> Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • <em>purified by fire:<\/em> While material wealth will not withstand God’s purging <em>by fire<\/em> (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • <em>White garments<\/em> represent spiritual purity. Black wool cloth and garments were prized exports of the city of Laodicea. This famous black wool cloth was a source of Laodicea’s material wealth; it probably represents the Laodiceans’ proud and unredeemed spiritual condition. • Laodicea’s material prosperity was also due to their well-known Phrygian eye <em>ointment<\/em><em>,<\/em> which may have been used there in the eye clinic associated with the famed physician Demosthenes Philalethes. The Laodiceans needed to buy <em>ointment<\/em> from Christ through faith. Only his eye salve would enable them to <em>see<\/em> their sin and repent.<\/p>","content_en":"<p><strong>3:18<\/strong> Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • <em>buy gold from me:<\/em> Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • <em>purified by fire:<\/em> While material wealth will not withstand God’s purging <em>by fire<\/em> (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • <em>White garments<\/em> represent spiritual purity. Black wool cloth and garments were prized exports of the city of Laodicea. This famous black wool cloth was a source of Laodicea’s material wealth; it probably represents the Laodiceans’ proud and unredeemed spiritual condition. • Laodicea’s material prosperity was also due to their well-known Phrygian eye <em>ointment<\/em><em>,<\/em> which may have been used there in the eye clinic associated with the famed physician Demosthenes Philalethes. The Laodiceans needed to buy <em>ointment<\/em> from Christ through faith. Only his eye salve would enable them to <em>see<\/em> their sin and repent.<\/p>","summary_ro":"3:18 Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • buy gold from me: Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • purified by fire: While material wealth will not withstand God’s purging by fire (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • White garments represent spiritual purity. Black wool cl...","summary_en":"3:18 Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • buy gold from me: Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • purified by fire: While material wealth will not withstand God’s purging by fire (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • White garments represent spiritual purity. Black wool cl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151406,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:18","title_en":"Study Note: Apocalipsa 3:18","content_ro":"<p><strong>3:18<\/strong> Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • <em>buy gold from me:<\/em> Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • <em>purified by fire:<\/em> While material wealth will not withstand God’s purging <em>by fire<\/em> (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • <em>White garments<\/em> represent spiritual purity. Black wool cloth and garments were prized exports of the city of Laodicea. This famous black wool cloth was a source of Laodicea’s material wealth; it probably represents the Laodiceans’ proud and unredeemed spiritual condition. • Laodicea’s material prosperity was also due to their well-known Phrygian eye <em>ointment<\/em><em>,<\/em> which may have been used there in the eye clinic associated with the famed physician Demosthenes Philalethes. The Laodiceans needed to buy <em>ointment<\/em> from Christ through faith. Only his eye salve would enable them to <em>see<\/em> their sin and repent.<\/p>","content_en":"<p><strong>3:18<\/strong> Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • <em>buy gold from me:<\/em> Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • <em>purified by fire:<\/em> While material wealth will not withstand God’s purging <em>by fire<\/em> (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • <em>White garments<\/em> represent spiritual purity. Black wool cloth and garments were prized exports of the city of Laodicea. This famous black wool cloth was a source of Laodicea’s material wealth; it probably represents the Laodiceans’ proud and unredeemed spiritual condition. • Laodicea’s material prosperity was also due to their well-known Phrygian eye <em>ointment<\/em><em>,<\/em> which may have been used there in the eye clinic associated with the famed physician Demosthenes Philalethes. The Laodiceans needed to buy <em>ointment<\/em> from Christ through faith. Only his eye salve would enable them to <em>see<\/em> their sin and repent.<\/p>","summary_ro":"3:18 Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • buy gold from me: Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • purified by fire: While material wealth will not withstand God’s purging by fire (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • White garments represent spiritual purity. Black wool cl...","summary_en":"3:18 Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • buy gold from me: Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • purified by fire: While material wealth will not withstand God’s purging by fire (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • White garments represent spiritual purity. Black wool cl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169863,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:18","title_en":"Study Note: Apocalipsa 3:18","content_ro":"<p><strong>3:18<\/strong> Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • <em>buy gold from me:<\/em> Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • <em>purified by fire:<\/em> While material wealth will not withstand God’s purging <em>by fire<\/em> (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • <em>White garments<\/em> represent spiritual purity. Black wool cloth and garments were prized exports of the city of Laodicea. This famous black wool cloth was a source of Laodicea’s material wealth; it probably represents the Laodiceans’ proud and unredeemed spiritual condition. • Laodicea’s material prosperity was also due to their well-known Phrygian eye <em>ointment<\/em><em>,<\/em> which may have been used there in the eye clinic associated with the famed physician Demosthenes Philalethes. The Laodiceans needed to buy <em>ointment<\/em> from Christ through faith. Only his eye salve would enable them to <em>see<\/em> their sin and repent.<\/p>","content_en":"<p><strong>3:18<\/strong> Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • <em>buy gold from me:<\/em> Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • <em>purified by fire:<\/em> While material wealth will not withstand God’s purging <em>by fire<\/em> (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • <em>White garments<\/em> represent spiritual purity. Black wool cloth and garments were prized exports of the city of Laodicea. This famous black wool cloth was a source of Laodicea’s material wealth; it probably represents the Laodiceans’ proud and unredeemed spiritual condition. • Laodicea’s material prosperity was also due to their well-known Phrygian eye <em>ointment<\/em><em>,<\/em> which may have been used there in the eye clinic associated with the famed physician Demosthenes Philalethes. The Laodiceans needed to buy <em>ointment<\/em> from Christ through faith. Only his eye salve would enable them to <em>see<\/em> their sin and repent.<\/p>","summary_ro":"3:18 Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • buy gold from me: Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • purified by fire: While material wealth will not withstand God’s purging by fire (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • White garments represent spiritual purity. Black wool cl...","summary_en":"3:18 Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • buy gold from me: Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • purified by fire: While material wealth will not withstand God’s purging by fire (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • White garments represent spiritual purity. Black wool cl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":207017,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:18","title_en":"Study Note: Apocalipsa 3:18","content_ro":"<p><strong>3:18<\/strong> Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • <em>buy gold from me:<\/em> Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • <em>purified by fire:<\/em> While material wealth will not withstand God’s purging <em>by fire<\/em> (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • <em>White garments<\/em> represent spiritual purity. Black wool cloth and garments were prized exports of the city of Laodicea. This famous black wool cloth was a source of Laodicea’s material wealth; it probably represents the Laodiceans’ proud and unredeemed spiritual condition. • Laodicea’s material prosperity was also due to their well-known Phrygian eye <em>ointment<\/em><em>,<\/em> which may have been used there in the eye clinic associated with the famed physician Demosthenes Philalethes. The Laodiceans needed to buy <em>ointment<\/em> from Christ through faith. Only his eye salve would enable them to <em>see<\/em> their sin and repent.<\/p>","content_en":"<p><strong>3:18<\/strong> Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • <em>buy gold from me:<\/em> Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • <em>purified by fire:<\/em> While material wealth will not withstand God’s purging <em>by fire<\/em> (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • <em>White garments<\/em> represent spiritual purity. Black wool cloth and garments were prized exports of the city of Laodicea. This famous black wool cloth was a source of Laodicea’s material wealth; it probably represents the Laodiceans’ proud and unredeemed spiritual condition. • Laodicea’s material prosperity was also due to their well-known Phrygian eye <em>ointment<\/em><em>,<\/em> which may have been used there in the eye clinic associated with the famed physician Demosthenes Philalethes. The Laodiceans needed to buy <em>ointment<\/em> from Christ through faith. Only his eye salve would enable them to <em>see<\/em> their sin and repent.<\/p>","summary_ro":"3:18 Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • buy gold from me: Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • purified by fire: While material wealth will not withstand God’s purging by fire (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • White garments represent spiritual purity. Black wool cl...","summary_en":"3:18 Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • buy gold from me: Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • purified by fire: While material wealth will not withstand God’s purging by fire (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • White garments represent spiritual purity. Black wool cl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225115,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:18","title_en":"Study Note: Apocalipsa 3:18","content_ro":"<p><strong>3:18<\/strong> Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • <em>buy gold from me:<\/em> Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • <em>purified by fire:<\/em> While material wealth will not withstand God’s purging <em>by fire<\/em> (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • <em>White garments<\/em> represent spiritual purity. Black wool cloth and garments were prized exports of the city of Laodicea. This famous black wool cloth was a source of Laodicea’s material wealth; it probably represents the Laodiceans’ proud and unredeemed spiritual condition. • Laodicea’s material prosperity was also due to their well-known Phrygian eye <em>ointment<\/em><em>,<\/em> which may have been used there in the eye clinic associated with the famed physician Demosthenes Philalethes. The Laodiceans needed to buy <em>ointment<\/em> from Christ through faith. Only his eye salve would enable them to <em>see<\/em> their sin and repent.<\/p>","content_en":"<p><strong>3:18<\/strong> Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • <em>buy gold from me:<\/em> Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • <em>purified by fire:<\/em> While material wealth will not withstand God’s purging <em>by fire<\/em> (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • <em>White garments<\/em> represent spiritual purity. Black wool cloth and garments were prized exports of the city of Laodicea. This famous black wool cloth was a source of Laodicea’s material wealth; it probably represents the Laodiceans’ proud and unredeemed spiritual condition. • Laodicea’s material prosperity was also due to their well-known Phrygian eye <em>ointment<\/em><em>,<\/em> which may have been used there in the eye clinic associated with the famed physician Demosthenes Philalethes. The Laodiceans needed to buy <em>ointment<\/em> from Christ through faith. Only his eye salve would enable them to <em>see<\/em> their sin and repent.<\/p>","summary_ro":"3:18 Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • buy gold from me: Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • purified by fire: While material wealth will not withstand God’s purging by fire (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • White garments represent spiritual purity. Black wool cl...","summary_en":"3:18 Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • buy gold from me: Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • purified by fire: While material wealth will not withstand God’s purging by fire (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • White garments represent spiritual purity. Black wool cl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262208,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:18","title_en":"Study Note: Apocalipsa 3:18","content_ro":"<p><strong>3:18<\/strong> Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • <em>buy gold from me:<\/em> Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • <em>purified by fire:<\/em> While material wealth will not withstand God’s purging <em>by fire<\/em> (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • <em>White garments<\/em> represent spiritual purity. Black wool cloth and garments were prized exports of the city of Laodicea. This famous black wool cloth was a source of Laodicea’s material wealth; it probably represents the Laodiceans’ proud and unredeemed spiritual condition. • Laodicea’s material prosperity was also due to their well-known Phrygian eye <em>ointment<\/em><em>,<\/em> which may have been used there in the eye clinic associated with the famed physician Demosthenes Philalethes. The Laodiceans needed to buy <em>ointment<\/em> from Christ through faith. Only his eye salve would enable them to <em>see<\/em> their sin and repent.<\/p>","content_en":"<p><strong>3:18<\/strong> Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • <em>buy gold from me:<\/em> Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • <em>purified by fire:<\/em> While material wealth will not withstand God’s purging <em>by fire<\/em> (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • <em>White garments<\/em> represent spiritual purity. Black wool cloth and garments were prized exports of the city of Laodicea. This famous black wool cloth was a source of Laodicea’s material wealth; it probably represents the Laodiceans’ proud and unredeemed spiritual condition. • Laodicea’s material prosperity was also due to their well-known Phrygian eye <em>ointment<\/em><em>,<\/em> which may have been used there in the eye clinic associated with the famed physician Demosthenes Philalethes. The Laodiceans needed to buy <em>ointment<\/em> from Christ through faith. Only his eye salve would enable them to <em>see<\/em> their sin and repent.<\/p>","summary_ro":"3:18 Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • buy gold from me: Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • purified by fire: While material wealth will not withstand God’s purging by fire (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • White garments represent spiritual purity. Black wool cl...","summary_en":"3:18 Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • buy gold from me: Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • purified by fire: While material wealth will not withstand God’s purging by fire (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • White garments represent spiritual purity. Black wool cl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280367,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:18","title_en":"Study Note: Apocalipsa 3:18","content_ro":"<p><strong>3:18<\/strong> Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • <em>buy gold from me:<\/em> Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • <em>purified by fire:<\/em> While material wealth will not withstand God’s purging <em>by fire<\/em> (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • <em>White garments<\/em> represent spiritual purity. Black wool cloth and garments were prized exports of the city of Laodicea. This famous black wool cloth was a source of Laodicea’s material wealth; it probably represents the Laodiceans’ proud and unredeemed spiritual condition. • Laodicea’s material prosperity was also due to their well-known Phrygian eye <em>ointment<\/em><em>,<\/em> which may have been used there in the eye clinic associated with the famed physician Demosthenes Philalethes. The Laodiceans needed to buy <em>ointment<\/em> from Christ through faith. Only his eye salve would enable them to <em>see<\/em> their sin and repent.<\/p>","content_en":"<p><strong>3:18<\/strong> Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • <em>buy gold from me:<\/em> Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • <em>purified by fire:<\/em> While material wealth will not withstand God’s purging <em>by fire<\/em> (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • <em>White garments<\/em> represent spiritual purity. Black wool cloth and garments were prized exports of the city of Laodicea. This famous black wool cloth was a source of Laodicea’s material wealth; it probably represents the Laodiceans’ proud and unredeemed spiritual condition. • Laodicea’s material prosperity was also due to their well-known Phrygian eye <em>ointment<\/em><em>,<\/em> which may have been used there in the eye clinic associated with the famed physician Demosthenes Philalethes. The Laodiceans needed to buy <em>ointment<\/em> from Christ through faith. Only his eye salve would enable them to <em>see<\/em> their sin and repent.<\/p>","summary_ro":"3:18 Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • buy gold from me: Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • purified by fire: While material wealth will not withstand God’s purging by fire (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • White garments represent spiritual purity. Black wool cl...","summary_en":"3:18 Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God. • buy gold from me: Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ. • purified by fire: While material wealth will not withstand God’s purging by fire (cp. 1 Cor 3:12-15), spiritual wealth has eternal value. • White garments represent spiritual purity. Black wool cl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":7526,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Conversion","title_en":"Conversion","content_ro":"<h3>CONVERSION<\/h3>\n<p>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.<\/p>\n<p>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 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>\n<p>In 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>\n<p>Outside 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>\n<p>As in the OT and in the preaching of John and Jesus, conversion has three factors. First, it is a turning <em>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 <em>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>\n<p><em>See also<\/em> Faith; Grace; Justification, Justified; Repentance; Sanctification.<\/p>","content_en":"<h3>CONVERSION<\/h3>\n<p>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.<\/p>\n<p>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 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>\n<p>In 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>\n<p>Outside 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>\n<p>As in the OT and in the preaching of John and Jesus, conversion has three factors. First, it is a turning <em>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 <em>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>\n<p><em>See 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":9675,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Discipline","title_en":"Discipline","content_ro":"<h3>DISCIPLINE<\/h3>\n<p>Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following.<\/p>\n<p>Preview<\/p>\n<p>• Biblical Teaching<\/p>\n<p>• Self-Discipline<\/p>\n<p>• Parental Discipline<\/p>\n<p>• Church Discipline<\/p>\n<p class=\"h2\" id=\"BiblicalTeaching\">Biblical Teaching<\/p>\n<p>Although used only once in the <span>kjv<\/span> (Jb 36:10), the word “discipline,” in various noun and verb forms, occurs frequently in modern versions of the Bible. The Hebrew and Greek words commonly rendered “discipline” are sometimes translated as “reproof,” “warning,” “restraint,” “correction,” or (especially in <span>kjv<\/span>) “chastisement.” More positive synonyms include “upbringing,” “training,” “instruction,” and “education.”<\/p>\n<p>OT usage of “discipline” is noticeably more negative than in the NT, principally because of the legal aspect of God’s approach to Israel under the old (Mosaic) covenant. The “new covenant” approach to the church leads to a more positive language of discipline in the NT. Yet both covenants had the same goal: righteousness. Considered in that light, even the OT emphasis on punishment proceeds from a positive motive toward a constructive goal. Where the OT emphasized retaliation, it was to teach offenders the nature of their offense by showing them an effect like the one they had caused. Vindication of a wronged person’s rights also vindicated God’s righteousness. Vindication was an important way of upholding God’s justice. Retribution was also important. Covenant breaking brought on the covenant curse (Dt 27:26) in the form of punitive discipline. Retribution reestablished the authority of God’s law and taught respect for his standards of righteousness.<\/p>\n<p>Complementary to punitive discipline, positive discipline can be thought of as reinforcive discipline. God always disciplines; he does so punitively when necessary, but reinforcingly when possible.<\/p>\n<p>Discipline is frequently spoken of as being exercised by God over Israel (Lv 26:23; Dt 4:36; 8:5; Jer 31:18), over the nations (Ps 94:10), or over individuals (Jb 5:17; Ps 94:10, 12; Heb 12:5-11; Rv 3:19). In Israel parental responsibility to discipline children was taken seriously (Dt 21:18). Fathers were solemnly charged to discipline their sons (Prv 13:24; 19:18; 22:15; 23:13; 29:17; cf. Eph 6:4; Heb 12:7-10). In the church, disciplining was a pastoral responsibility (2 Tm 2:25).<\/p>\n<p>It is understandable that people fear discipline from God (Ps 6:1), but it is his wrath that should be feared. His wrath is directed only against those who have proved themselves by their actions to be God’s enemies (Dt 11:2-3). God’s discipline is different from his wrath and should not be despised (Prv 3:11) or taken for granted (Heb 12:5). Only a fool or wicked person hates it (Ps 50:17; Prv 5:12; Jer 31:18). God disciplines his people as a loving father disciplines a beloved son (Dt 8:5; Prv 3:11-12; Heb 12:5-7). According to Scripture, a wise person should love discipline (Prv 12:1; 13:24; 2 Tm 1:7; Heb 12:5, 9).<\/p>\n<p>The fruit of discipline is knowledge (Prv 12:1) and parents’ delight (29:17). One who is disciplined can be spoken of as “blessed” (Jb 5:17; Ps 94:12). Where the purpose of discipline is left unspecified, the discipline is nevertheless understood as good and righteous (Dt 4:36; Jb 36:10; Prv 13:24; Rv 3:19). Specifically, discipline is called “the way of life” (Prv 6:23). It saves one from destruction (19:18) and allows one to escape both folly (22:15) and God’s condemnation of the world (1 Cor 11:32). It eventually leads to sharing God’s holiness (Heb 12:7), and yields “the peaceful fruit of righteousness” (v 11, <span>rsv<\/span>). In contrast, the consequences of a lack of discipline are stipulated to be abandonment by God (Lv 26:23-24), death (Prv 5:23), and destruction (19:18).<\/p>\n<p>The book of Proverbs speaks of discipline as necessary to avoid sexual immorality (5:12-23; 6:23-24). Loose or wicked women probably symbolize many kinds of deceptive and enticing situations. To be able to act maturely and responsibly in such situations requires that young people respond to wise and loving parental discipline so that they learn to live disciplined lives. They will then do by “bent of nature” what is right because their nature has been shaped to what it right. Evil can then be shunned, even when it is encountered unexpectedly.<\/p>\n<p>The book of Hebrews also urges its readers to respond to discipline rather than to react against it. In Hebrews two harmful reactions are stipulated and the helpful response is identified. On the one hand, no individual should regard lightly the discipline of the Lord (Heb 12:5). Discipline should be regarded neither as worthless nor as being of little value. On the other hand, one should not lose courage when he is punished by the Lord. That is, preoccupation with the negative aspect of the disciplinary procedure must not obscure its goal or demoralize persons being disciplined. There is a purpose for what happens, which should be sought and realized: “No discipline is enjoyable while it happening—it is painful! But afterward there will be a quiet harvest of right living for those who are trained in this way” (Heb 12:11, <span>nlt<\/span>). The exhortation is not to reject discipline or be dejected by it, but to accept it and be instructed by it.<\/p>\n<p class=\"h2\" id=\"Self-Discipline\">Self-Discipline<\/p>\n<p>Jesus’ ethics of righteousness both fulfill and surpass the stringent code of the old covenant (Mt 5:17-48). Yet Christians are not therefore inherently more legalistic than were the Pharisees. Set free from “the law of sin and death,” Christians have “the law of the Spirit of life in Jesus Christ” (Rom 8:1-8) to provide a built-in dynamic to fulfill the will of God. Beyond slavish obedience to the letter of the law, believers are enabled by the indwelling Spirit of God to exercise self-discipline. Spiritual transformation is accompanied by renewal of the mind (Rom 12:2), which brings fresh understanding of oneself, one’s motivations, and one’s attitudes.<\/p>\n\n<p class=\"h2\" id=\"ParentalDiscipline\">Parental Discipline<\/p>\n<p>The family constitutes the basic unit of the human community. Within that cell of intimate relationships, parents are entrusted with the responsibility of guiding and correcting their children (Dt 6:7; Prv 22:6). The biblical view is essentially pessimistic about the perfectibility of human nature. Therefore, parents are urged not to leave children at the mercy of their own natural tendencies. Undisciplined children are potential victims of the powerful conditioning exerted by a predominantly pagan culture. To exercise their responsibilities properly, parents must model values, practices, and attitudes to their children, besides teaching them through instruction and correction.<\/p>\n<p>The parents’ educational task is best accomplished through positive means such as advice, exhortation, counseling, family devotions, and Christian training in church and Sunday school. But it also may require negative measures, such as prohibitions and disciplinary action. When verbal admonitions are not heeded by small children, punishment becomes an effective form of persuasion (Prv 13:24). Physical discipline, however, should be administered on the basis of clearly stated and understood principles. Christian parents must avoid punishing out of anger or personal animosity, and must never cause injury to a child. Physical discipline should be viewed as a last resort intended to obtain maximum educational results with minimum outrage to children (Eph 6:4).<\/p>\n<p>Human fallenness (Gn 3) means that self-centeredness infects even children (cf. Ps 51:5). Somehow children must learn respect for themselves and for others. Left on their own and then battered by a fallen society, they can become rebellious social misfits leaving a trail of heartache in their own lives and in the lives of other people. Love for one’s children does not preclude the use of negative disciplinary measures. As distasteful as they may seem to both parents and children, genuine love may require them. A family environment regulated by consistent and loving firmness will enhance the chances for children to mature as responsible and considerate individuals.<\/p>\n<p class=\"h2\" id=\"ChurchDiscipline\">Church Discipline<\/p>\n<p>The church is basically a large family of which each believer is a member. The nature of the church—as a community intended to reflect in the faith, worship, and lives of its members the true character of God—distinguishes it from all other groups.<\/p>\n<p>At the same time, the church is called to be an open community of concern, reaching out in compassion to desperately needy human beings. Christian lifestyles clearly differ from pagan lifestyles. That difference often creates a barrier isolating the “lost” from the very people who could extend to them God’s deliverance from loneliness, addictions, disorientation, broken relationships, and so on. The church has a responsibility not to place unscriptural obstacles in the way of its outreach to unbelievers, yet the tension between openness and purity is difficult to resolve. Without a careful balance, a church can easily become unduly restrictive or overly permissive. In either extreme its witness is impaired.<\/p>\n<p>The solution to the dilemma lies in formulating church discipline that is authentically biblical. The Scriptures provide the church with ample guidance for the formulation of standards of conduct (e.g., Ex 20:1-17; 1 Cor 5:11; 6:9-11; Eph 4:25-32; 5:1-21; Col 3:5-11). As those standards are spelled out, however, it is necessary to differentiate between biblical absolutes and cultural norms. For instance, though drunkenness is expressly forbidden in the NT, there is no scriptural prohibition on the drinking of wine. Some churches allow drinking but decry drunkenness, others recommend abstinence to their members, and still others make abstinence from alcoholic beverages a condition of membership. The NT, recognizing that conflict sometimes occurs between Christian liberty and Christian responsibility, gives guidelines for resolving such conflicts (1 Cor 8).<\/p>\n<p>For the sake of scriptural consistency and in order to be credible, church discipline should oppose sins of attitude with the same severity as for “gross sins.” The NT condemns immorality, murder, and drunkenness—but along with them envy, jealousy, anger, selfishness, complaining, and criticism. Each of the vices is an impediment to entering the kingdom of God (Gal 5:19-21). Unbelievers are often made to feel unwelcome in the church because of secondary matters such as smoking or drinking. Yet gossiping, complaining, and selfishness among church members are seldom exposed and properly disciplined. A more consistent position would promote the purity of the church and would also enhance its ministry as a supportive, accepting center of Christian love.<\/p>\n<p>In addition to affirming the necessity for discipline within the church, the NT delineates a procedure for carrying out disciplinary action (Mt 18:15-18; 1 Cor 5:3-13; Gal 6:1). Offenders are first to be approached and admonished privately. If they refuse to repent or mend their ways, the case is to be presented before the leadership of the church and then, if necessary, before the whole congregation. Should offenders persist in their error, they are to be ostracized, not out of vindictiveness but with the hope of bringing them to repentance and restoration (2 Thes 3:14-15).<\/p>\n<p>The Bible’s emphasis on the necessity for self-discipline, parental discipline, and church discipline seems underscored by the moral decline evident in many areas of modern society. God’s love, as depicted in the Bible and exemplified in Jesus Christ, is intended to teach all people how to live. Those who spurn God’s “positive reinforcement” encounter the negative aspects of his discipline. Christians who discipline themselves, their children, and each other in a loving way honor Christ and model his way of life, thus helping others to understand God’s purposes.<\/p>","content_en":"<h3>DISCIPLINE<\/h3>\n<p>Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following.<\/p>\n<p>Preview<\/p>\n<p>• Biblical Teaching<\/p>\n<p>• Self-Discipline<\/p>\n<p>• Parental Discipline<\/p>\n<p>• Church Discipline<\/p>\n<p class=\"h2\" id=\"BiblicalTeaching\">Biblical Teaching<\/p>\n<p>Although used only once in the <span>kjv<\/span> (Jb 36:10), the word “discipline,” in various noun and verb forms, occurs frequently in modern versions of the Bible. The Hebrew and Greek words commonly rendered “discipline” are sometimes translated as “reproof,” “warning,” “restraint,” “correction,” or (especially in <span>kjv<\/span>) “chastisement.” More positive synonyms include “upbringing,” “training,” “instruction,” and “education.”<\/p>\n<p>OT usage of “discipline” is noticeably more negative than in the NT, principally because of the legal aspect of God’s approach to Israel under the old (Mosaic) covenant. The “new covenant” approach to the church leads to a more positive language of discipline in the NT. Yet both covenants had the same goal: righteousness. Considered in that light, even the OT emphasis on punishment proceeds from a positive motive toward a constructive goal. Where the OT emphasized retaliation, it was to teach offenders the nature of their offense by showing them an effect like the one they had caused. Vindication of a wronged person’s rights also vindicated God’s righteousness. Vindication was an important way of upholding God’s justice. Retribution was also important. Covenant breaking brought on the covenant curse (Dt 27:26) in the form of punitive discipline. Retribution reestablished the authority of God’s law and taught respect for his standards of righteousness.<\/p>\n<p>Complementary to punitive discipline, positive discipline can be thought of as reinforcive discipline. God always disciplines; he does so punitively when necessary, but reinforcingly when possible.<\/p>\n<p>Discipline is frequently spoken of as being exercised by God over Israel (Lv 26:23; Dt 4:36; 8:5; Jer 31:18), over the nations (Ps 94:10), or over individuals (Jb 5:17; Ps 94:10, 12; Heb 12:5-11; Rv 3:19). In Israel parental responsibility to discipline children was taken seriously (Dt 21:18). Fathers were solemnly charged to discipline their sons (Prv 13:24; 19:18; 22:15; 23:13; 29:17; cf. Eph 6:4; Heb 12:7-10). In the church, disciplining was a pastoral responsibility (2 Tm 2:25).<\/p>\n<p>It is understandable that people fear discipline from God (Ps 6:1), but it is his wrath that should be feared. His wrath is directed only against those who have proved themselves by their actions to be God’s enemies (Dt 11:2-3). God’s discipline is different from his wrath and should not be despised (Prv 3:11) or taken for granted (Heb 12:5). Only a fool or wicked person hates it (Ps 50:17; Prv 5:12; Jer 31:18). God disciplines his people as a loving father disciplines a beloved son (Dt 8:5; Prv 3:11-12; Heb 12:5-7). According to Scripture, a wise person should love discipline (Prv 12:1; 13:24; 2 Tm 1:7; Heb 12:5, 9).<\/p>\n<p>The fruit of discipline is knowledge (Prv 12:1) and parents’ delight (29:17). One who is disciplined can be spoken of as “blessed” (Jb 5:17; Ps 94:12). Where the purpose of discipline is left unspecified, the discipline is nevertheless understood as good and righteous (Dt 4:36; Jb 36:10; Prv 13:24; Rv 3:19). Specifically, discipline is called “the way of life” (Prv 6:23). It saves one from destruction (19:18) and allows one to escape both folly (22:15) and God’s condemnation of the world (1 Cor 11:32). It eventually leads to sharing God’s holiness (Heb 12:7), and yields “the peaceful fruit of righteousness” (v 11, <span>rsv<\/span>). In contrast, the consequences of a lack of discipline are stipulated to be abandonment by God (Lv 26:23-24), death (Prv 5:23), and destruction (19:18).<\/p>\n<p>The book of Proverbs speaks of discipline as necessary to avoid sexual immorality (5:12-23; 6:23-24). Loose or wicked women probably symbolize many kinds of deceptive and enticing situations. To be able to act maturely and responsibly in such situations requires that young people respond to wise and loving parental discipline so that they learn to live disciplined lives. They will then do by “bent of nature” what is right because their nature has been shaped to what it right. Evil can then be shunned, even when it is encountered unexpectedly.<\/p>\n<p>The book of Hebrews also urges its readers to respond to discipline rather than to react against it. In Hebrews two harmful reactions are stipulated and the helpful response is identified. On the one hand, no individual should regard lightly the discipline of the Lord (Heb 12:5). Discipline should be regarded neither as worthless nor as being of little value. On the other hand, one should not lose courage when he is punished by the Lord. That is, preoccupation with the negative aspect of the disciplinary procedure must not obscure its goal or demoralize persons being disciplined. There is a purpose for what happens, which should be sought and realized: “No discipline is enjoyable while it happening—it is painful! But afterward there will be a quiet harvest of right living for those who are trained in this way” (Heb 12:11, <span>nlt<\/span>). The exhortation is not to reject discipline or be dejected by it, but to accept it and be instructed by it.<\/p>\n<p class=\"h2\" id=\"Self-Discipline\">Self-Discipline<\/p>\n<p>Jesus’ ethics of righteousness both fulfill and surpass the stringent code of the old covenant (Mt 5:17-48). Yet Christians are not therefore inherently more legalistic than were the Pharisees. Set free from “the law of sin and death,” Christians have “the law of the Spirit of life in Jesus Christ” (Rom 8:1-8) to provide a built-in dynamic to fulfill the will of God. Beyond slavish obedience to the letter of the law, believers are enabled by the indwelling Spirit of God to exercise self-discipline. Spiritual transformation is accompanied by renewal of the mind (Rom 12:2), which brings fresh understanding of oneself, one’s motivations, and one’s attitudes.<\/p>\n\n<p class=\"h2\" id=\"ParentalDiscipline\">Parental Discipline<\/p>\n<p>The family constitutes the basic unit of the human community. Within that cell of intimate relationships, parents are entrusted with the responsibility of guiding and correcting their children (Dt 6:7; Prv 22:6). The biblical view is essentially pessimistic about the perfectibility of human nature. Therefore, parents are urged not to leave children at the mercy of their own natural tendencies. Undisciplined children are potential victims of the powerful conditioning exerted by a predominantly pagan culture. To exercise their responsibilities properly, parents must model values, practices, and attitudes to their children, besides teaching them through instruction and correction.<\/p>\n<p>The parents’ educational task is best accomplished through positive means such as advice, exhortation, counseling, family devotions, and Christian training in church and Sunday school. But it also may require negative measures, such as prohibitions and disciplinary action. When verbal admonitions are not heeded by small children, punishment becomes an effective form of persuasion (Prv 13:24). Physical discipline, however, should be administered on the basis of clearly stated and understood principles. Christian parents must avoid punishing out of anger or personal animosity, and must never cause injury to a child. Physical discipline should be viewed as a last resort intended to obtain maximum educational results with minimum outrage to children (Eph 6:4).<\/p>\n<p>Human fallenness (Gn 3) means that self-centeredness infects even children (cf. Ps 51:5). Somehow children must learn respect for themselves and for others. Left on their own and then battered by a fallen society, they can become rebellious social misfits leaving a trail of heartache in their own lives and in the lives of other people. Love for one’s children does not preclude the use of negative disciplinary measures. As distasteful as they may seem to both parents and children, genuine love may require them. A family environment regulated by consistent and loving firmness will enhance the chances for children to mature as responsible and considerate individuals.<\/p>\n<p class=\"h2\" id=\"ChurchDiscipline\">Church Discipline<\/p>\n<p>The church is basically a large family of which each believer is a member. The nature of the church—as a community intended to reflect in the faith, worship, and lives of its members the true character of God—distinguishes it from all other groups.<\/p>\n<p>At the same time, the church is called to be an open community of concern, reaching out in compassion to desperately needy human beings. Christian lifestyles clearly differ from pagan lifestyles. That difference often creates a barrier isolating the “lost” from the very people who could extend to them God’s deliverance from loneliness, addictions, disorientation, broken relationships, and so on. The church has a responsibility not to place unscriptural obstacles in the way of its outreach to unbelievers, yet the tension between openness and purity is difficult to resolve. Without a careful balance, a church can easily become unduly restrictive or overly permissive. In either extreme its witness is impaired.<\/p>\n<p>The solution to the dilemma lies in formulating church discipline that is authentically biblical. The Scriptures provide the church with ample guidance for the formulation of standards of conduct (e.g., Ex 20:1-17; 1 Cor 5:11; 6:9-11; Eph 4:25-32; 5:1-21; Col 3:5-11). As those standards are spelled out, however, it is necessary to differentiate between biblical absolutes and cultural norms. For instance, though drunkenness is expressly forbidden in the NT, there is no scriptural prohibition on the drinking of wine. Some churches allow drinking but decry drunkenness, others recommend abstinence to their members, and still others make abstinence from alcoholic beverages a condition of membership. The NT, recognizing that conflict sometimes occurs between Christian liberty and Christian responsibility, gives guidelines for resolving such conflicts (1 Cor 8).<\/p>\n<p>For the sake of scriptural consistency and in order to be credible, church discipline should oppose sins of attitude with the same severity as for “gross sins.” The NT condemns immorality, murder, and drunkenness—but along with them envy, jealousy, anger, selfishness, complaining, and criticism. Each of the vices is an impediment to entering the kingdom of God (Gal 5:19-21). Unbelievers are often made to feel unwelcome in the church because of secondary matters such as smoking or drinking. Yet gossiping, complaining, and selfishness among church members are seldom exposed and properly disciplined. A more consistent position would promote the purity of the church and would also enhance its ministry as a supportive, accepting center of Christian love.<\/p>\n<p>In addition to affirming the necessity for discipline within the church, the NT delineates a procedure for carrying out disciplinary action (Mt 18:15-18; 1 Cor 5:3-13; Gal 6:1). Offenders are first to be approached and admonished privately. If they refuse to repent or mend their ways, the case is to be presented before the leadership of the church and then, if necessary, before the whole congregation. Should offenders persist in their error, they are to be ostracized, not out of vindictiveness but with the hope of bringing them to repentance and restoration (2 Thes 3:14-15).<\/p>\n<p>The Bible’s emphasis on the necessity for self-discipline, parental discipline, and church discipline seems underscored by the moral decline evident in many areas of modern society. God’s love, as depicted in the Bible and exemplified in Jesus Christ, is intended to teach all people how to live. Those who spurn God’s “positive reinforcement” encounter the negative aspects of his discipline. Christians who discipline themselves, their children, and each other in a loving way honor Christ and model his way of life, thus helping others to understand God’s purposes.<\/p>","summary_ro":"DISCIPLINE Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following. Preview • Biblical Teaching • Self-Discipline • Parental Discipline • Church ...","summary_en":"DISCIPLINE Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following. Preview • Biblical Teaching • Self-Discipline • Parental Discipline • Church ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114612,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:19","title_en":"Study Note: Apocalipsa 3:19","content_ro":"<p><strong>3:19<\/strong> Christ will <em>correct and discipline<\/em> those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).<\/p>","content_en":"<p><strong>3:19<\/strong> Christ will <em>correct and discipline<\/em> those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).<\/p>","summary_ro":"3:19 Christ will correct and discipline those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).","summary_en":"3:19 Christ will correct and discipline those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151408,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:19","title_en":"Study Note: Apocalipsa 3:19","content_ro":"<p><strong>3:19<\/strong> Christ will <em>correct and discipline<\/em> those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).<\/p>","content_en":"<p><strong>3:19<\/strong> Christ will <em>correct and discipline<\/em> those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).<\/p>","summary_ro":"3:19 Christ will correct and discipline those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).","summary_en":"3:19 Christ will correct and discipline those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169864,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:19","title_en":"Study Note: Apocalipsa 3:19","content_ro":"<p><strong>3:19<\/strong> Christ will <em>correct and discipline<\/em> those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).<\/p>","content_en":"<p><strong>3:19<\/strong> Christ will <em>correct and discipline<\/em> those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).<\/p>","summary_ro":"3:19 Christ will correct and discipline those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).","summary_en":"3:19 Christ will correct and discipline those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":207019,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:19","title_en":"Study Note: Apocalipsa 3:19","content_ro":"<p><strong>3:19<\/strong> Christ will <em>correct and discipline<\/em> those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).<\/p>","content_en":"<p><strong>3:19<\/strong> Christ will <em>correct and discipline<\/em> those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).<\/p>","summary_ro":"3:19 Christ will correct and discipline those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).","summary_en":"3:19 Christ will correct and discipline those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225116,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:19","title_en":"Study Note: Apocalipsa 3:19","content_ro":"<p><strong>3:19<\/strong> Christ will <em>correct and discipline<\/em> those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).<\/p>","content_en":"<p><strong>3:19<\/strong> Christ will <em>correct and discipline<\/em> those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).<\/p>","summary_ro":"3:19 Christ will correct and discipline those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).","summary_en":"3:19 Christ will correct and discipline those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262210,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:19","title_en":"Study Note: Apocalipsa 3:19","content_ro":"<p><strong>3:19<\/strong> Christ will <em>correct and discipline<\/em> those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).<\/p>","content_en":"<p><strong>3:19<\/strong> Christ will <em>correct and discipline<\/em> those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).<\/p>","summary_ro":"3:19 Christ will correct and discipline those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).","summary_en":"3:19 Christ will correct and discipline those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280368,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:19","title_en":"Study Note: Apocalipsa 3:19","content_ro":"<p><strong>3:19<\/strong> Christ will <em>correct and discipline<\/em> those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).<\/p>","content_en":"<p><strong>3:19<\/strong> Christ will <em>correct and discipline<\/em> those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).<\/p>","summary_ro":"3:19 Christ will correct and discipline those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).","summary_en":"3:19 Christ will correct and discipline those whom he loves (Prov 3:11-12; Heb 12:5-6), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":114613,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:20","title_en":"Study Note: Apocalipsa 3:20","content_ro":"<p><strong>3:20<\/strong> A person or a church must <em>hear<\/em> Jesus knocking and <em>open the door<\/em> to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • <em>we will share a meal:<\/em> A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).<\/p>","content_en":"<p><strong>3:20<\/strong> A person or a church must <em>hear<\/em> Jesus knocking and <em>open the door<\/em> to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • <em>we will share a meal:<\/em> A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).<\/p>","summary_ro":"3:20 A person or a church must hear Jesus knocking and open the door to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • we will share a meal: A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).","summary_en":"3:20 A person or a church must hear Jesus knocking and open the door to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • we will share a meal: A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151410,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:20","title_en":"Study Note: Apocalipsa 3:20","content_ro":"<p><strong>3:20<\/strong> A person or a church must <em>hear<\/em> Jesus knocking and <em>open the door<\/em> to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • <em>we will share a meal:<\/em> A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).<\/p>","content_en":"<p><strong>3:20<\/strong> A person or a church must <em>hear<\/em> Jesus knocking and <em>open the door<\/em> to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • <em>we will share a meal:<\/em> A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).<\/p>","summary_ro":"3:20 A person or a church must hear Jesus knocking and open the door to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • we will share a meal: A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).","summary_en":"3:20 A person or a church must hear Jesus knocking and open the door to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • we will share a meal: A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169865,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:20","title_en":"Study Note: Apocalipsa 3:20","content_ro":"<p><strong>3:20<\/strong> A person or a church must <em>hear<\/em> Jesus knocking and <em>open the door<\/em> to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • <em>we will share a meal:<\/em> A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).<\/p>","content_en":"<p><strong>3:20<\/strong> A person or a church must <em>hear<\/em> Jesus knocking and <em>open the door<\/em> to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • <em>we will share a meal:<\/em> A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).<\/p>","summary_ro":"3:20 A person or a church must hear Jesus knocking and open the door to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • we will share a meal: A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).","summary_en":"3:20 A person or a church must hear Jesus knocking and open the door to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • we will share a meal: A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":207021,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:20","title_en":"Study Note: Apocalipsa 3:20","content_ro":"<p><strong>3:20<\/strong> A person or a church must <em>hear<\/em> Jesus knocking and <em>open the door<\/em> to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • <em>we will share a meal:<\/em> A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).<\/p>","content_en":"<p><strong>3:20<\/strong> A person or a church must <em>hear<\/em> Jesus knocking and <em>open the door<\/em> to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • <em>we will share a meal:<\/em> A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).<\/p>","summary_ro":"3:20 A person or a church must hear Jesus knocking and open the door to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • we will share a meal: A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).","summary_en":"3:20 A person or a church must hear Jesus knocking and open the door to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • we will share a meal: A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225117,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:20","title_en":"Study Note: Apocalipsa 3:20","content_ro":"<p><strong>3:20<\/strong> A person or a church must <em>hear<\/em> Jesus knocking and <em>open the door<\/em> to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • <em>we will share a meal:<\/em> A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).<\/p>","content_en":"<p><strong>3:20<\/strong> A person or a church must <em>hear<\/em> Jesus knocking and <em>open the door<\/em> to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • <em>we will share a meal:<\/em> A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).<\/p>","summary_ro":"3:20 A person or a church must hear Jesus knocking and open the door to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • we will share a meal: A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).","summary_en":"3:20 A person or a church must hear Jesus knocking and open the door to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • we will share a meal: A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262212,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:20","title_en":"Study Note: Apocalipsa 3:20","content_ro":"<p><strong>3:20<\/strong> A person or a church must <em>hear<\/em> Jesus knocking and <em>open the door<\/em> to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • <em>we will share a meal:<\/em> A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).<\/p>","content_en":"<p><strong>3:20<\/strong> A person or a church must <em>hear<\/em> Jesus knocking and <em>open the door<\/em> to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • <em>we will share a meal:<\/em> A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).<\/p>","summary_ro":"3:20 A person or a church must hear Jesus knocking and open the door to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • we will share a meal: A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).","summary_en":"3:20 A person or a church must hear Jesus knocking and open the door to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • we will share a meal: A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280369,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:20","title_en":"Study Note: Apocalipsa 3:20","content_ro":"<p><strong>3:20<\/strong> A person or a church must <em>hear<\/em> Jesus knocking and <em>open the door<\/em> to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • <em>we will share a meal:<\/em> A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).<\/p>","content_en":"<p><strong>3:20<\/strong> A person or a church must <em>hear<\/em> Jesus knocking and <em>open the door<\/em> to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • <em>we will share a meal:<\/em> A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).<\/p>","summary_ro":"3:20 A person or a church must hear Jesus knocking and open the door to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • we will share a meal: A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).","summary_en":"3:20 A person or a church must hear Jesus knocking and open the door to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond. • we will share a meal: A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9; see Gen 18:1-5, 16-19; Exod 12:1-31; 18:12; Matt 26:26-30).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122482,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biserica drept Templu al lui Dumnezeu","title_en":"The Church as God’s Temple","content_ro":"<h3>Biserica drept Templu al lui Dumnezeu<\/h3>\n<p>Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 <span>BC<\/span>, dar a fost distrus în 586 <span>BC<\/span>. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul poporului Său (vezi, de exemplu, Isa 56:7; Ezek 40–43).<\/p>\n<p>Deși Templul din Ierusalim a fost reconstruit după Exil — și a atins un punct culminant în timpul renovărilor lui Irod cel Mare — speranțele poporului lui Dumnezeu s-au împlinit în cele din urmă prin venirea lui Isus (vezi John 1:14; 2:19-22; 4:21-24). El Însuși este Templul lui Dumnezeu, locul în care locuiește sfințenia lui Dumnezeu, și Își cheamă poporul să I se alăture. Astfel, poporul lui Dumnezeu trebuie să fie un templu sfânt al lui Dumnezeu, un loc de locuire pentru Duhul Sfânt (vezi 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Pavel i-a chemat pe credincioși să-și înțeleagă identitatea de „popor sfânt” al lui Dumnezeu (2 Cor 1:1) în două feluri: ei trebuiau să se separe de răul moral și să fie dedicați lui Dumnezeu printr-o viață sfântă și prin slujire. De aceea, creștinii sunt îndemnați: „Să ne curățim de tot ce ne poate întina trupul sau duhul. Și să urmărim sfințenia deplină, pentru că ne temem de Dumnezeu” (2 Cor 7:1).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"Biserica drept Templu al lui Dumnezeu Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 BC, dar a fost distrus în 586 BC. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul po...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":167153,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biserica drept Templu al lui Dumnezeu","title_en":"The Church as God’s Temple","content_ro":"<h3>Biserica drept Templu al lui Dumnezeu<\/h3>\n<p>Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 <span>BC<\/span>, dar a fost distrus în 586 <span>BC<\/span>. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul poporului Său (vezi, de exemplu, Isa 56:7; Ezek 40–43).<\/p>\n<p>Deși Templul din Ierusalim a fost reconstruit după Exil — și a atins un punct culminant în timpul renovărilor lui Irod cel Mare — speranțele poporului lui Dumnezeu s-au împlinit în cele din urmă prin venirea lui Isus (vezi John 1:14; 2:19-22; 4:21-24). El Însuși este Templul lui Dumnezeu, locul în care locuiește sfințenia lui Dumnezeu, și Își cheamă poporul să I se alăture. Astfel, poporul lui Dumnezeu trebuie să fie un templu sfânt al lui Dumnezeu, un loc de locuire pentru Duhul Sfânt (vezi 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Pavel i-a chemat pe credincioși să-și înțeleagă identitatea de „popor sfânt” al lui Dumnezeu (2 Cor 1:1) în două feluri: ei trebuiau să se separe de răul moral și să fie dedicați lui Dumnezeu printr-o viață sfântă și prin slujire. De aceea, creștinii sunt îndemnați: „Să ne curățim de tot ce ne poate întina trupul sau duhul. Și să urmărim sfințenia deplină, pentru că ne temem de Dumnezeu” (2 Cor 7:1).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"Biserica drept Templu al lui Dumnezeu Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 BC, dar a fost distrus în 586 BC. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul po...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":177734,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biserica drept Templu al lui Dumnezeu","title_en":"The Church as God’s Temple","content_ro":"<h3>Biserica drept Templu al lui Dumnezeu<\/h3>\n<p>Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 <span>BC<\/span>, dar a fost distrus în 586 <span>BC<\/span>. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul poporului Său (vezi, de exemplu, Isa 56:7; Ezek 40–43).<\/p>\n<p>Deși Templul din Ierusalim a fost reconstruit după Exil — și a atins un punct culminant în timpul renovărilor lui Irod cel Mare — speranțele poporului lui Dumnezeu s-au împlinit în cele din urmă prin venirea lui Isus (vezi John 1:14; 2:19-22; 4:21-24). El Însuși este Templul lui Dumnezeu, locul în care locuiește sfințenia lui Dumnezeu, și Își cheamă poporul să I se alăture. Astfel, poporul lui Dumnezeu trebuie să fie un templu sfânt al lui Dumnezeu, un loc de locuire pentru Duhul Sfânt (vezi 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Pavel i-a chemat pe credincioși să-și înțeleagă identitatea de „popor sfânt” al lui Dumnezeu (2 Cor 1:1) în două feluri: ei trebuiau să se separe de răul moral și să fie dedicați lui Dumnezeu printr-o viață sfântă și prin slujire. De aceea, creștinii sunt îndemnați: „Să ne curățim de tot ce ne poate întina trupul sau duhul. Și să urmărim sfințenia deplină, pentru că ne temem de Dumnezeu” (2 Cor 7:1).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"Biserica drept Templu al lui Dumnezeu Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 BC, dar a fost distrus în 586 BC. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul po...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":222767,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biserica drept Templu al lui Dumnezeu","title_en":"The Church as God’s Temple","content_ro":"<h3>Biserica drept Templu al lui Dumnezeu<\/h3>\n<p>Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 <span>BC<\/span>, dar a fost distrus în 586 <span>BC<\/span>. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul poporului Său (vezi, de exemplu, Isa 56:7; Ezek 40–43).<\/p>\n<p>Deși Templul din Ierusalim a fost reconstruit după Exil — și a atins un punct culminant în timpul renovărilor lui Irod cel Mare — speranțele poporului lui Dumnezeu s-au împlinit în cele din urmă prin venirea lui Isus (vezi John 1:14; 2:19-22; 4:21-24). El Însuși este Templul lui Dumnezeu, locul în care locuiește sfințenia lui Dumnezeu, și Își cheamă poporul să I se alăture. Astfel, poporul lui Dumnezeu trebuie să fie un templu sfânt al lui Dumnezeu, un loc de locuire pentru Duhul Sfânt (vezi 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Pavel i-a chemat pe credincioși să-și înțeleagă identitatea de „popor sfânt” al lui Dumnezeu (2 Cor 1:1) în două feluri: ei trebuiau să se separe de răul moral și să fie dedicați lui Dumnezeu printr-o viață sfântă și prin slujire. De aceea, creștinii sunt îndemnați: „Să ne curățim de tot ce ne poate întina trupul sau duhul. Și să urmărim sfințenia deplină, pentru că ne temem de Dumnezeu” (2 Cor 7:1).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"Biserica drept Templu al lui Dumnezeu Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 BC, dar a fost distrus în 586 BC. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul po...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":232986,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biserica drept Templu al lui Dumnezeu","title_en":"The Church as God’s Temple","content_ro":"<h3>Biserica drept Templu al lui Dumnezeu<\/h3>\n<p>Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 <span>BC<\/span>, dar a fost distrus în 586 <span>BC<\/span>. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul poporului Său (vezi, de exemplu, Isa 56:7; Ezek 40–43).<\/p>\n<p>Deși Templul din Ierusalim a fost reconstruit după Exil — și a atins un punct culminant în timpul renovărilor lui Irod cel Mare — speranțele poporului lui Dumnezeu s-au împlinit în cele din urmă prin venirea lui Isus (vezi John 1:14; 2:19-22; 4:21-24). El Însuși este Templul lui Dumnezeu, locul în care locuiește sfințenia lui Dumnezeu, și Își cheamă poporul să I se alăture. Astfel, poporul lui Dumnezeu trebuie să fie un templu sfânt al lui Dumnezeu, un loc de locuire pentru Duhul Sfânt (vezi 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Pavel i-a chemat pe credincioși să-și înțeleagă identitatea de „popor sfânt” al lui Dumnezeu (2 Cor 1:1) în două feluri: ei trebuiau să se separe de răul moral și să fie dedicați lui Dumnezeu printr-o viață sfântă și prin slujire. De aceea, creștinii sunt îndemnați: „Să ne curățim de tot ce ne poate întina trupul sau duhul. Și să urmărim sfințenia deplină, pentru că ne temem de Dumnezeu” (2 Cor 7:1).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"Biserica drept Templu al lui Dumnezeu Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 BC, dar a fost distrus în 586 BC. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul po...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":277975,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biserica drept Templu al lui Dumnezeu","title_en":"The Church as God’s Temple","content_ro":"<h3>Biserica drept Templu al lui Dumnezeu<\/h3>\n<p>Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 <span>BC<\/span>, dar a fost distrus în 586 <span>BC<\/span>. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul poporului Său (vezi, de exemplu, Isa 56:7; Ezek 40–43).<\/p>\n<p>Deși Templul din Ierusalim a fost reconstruit după Exil — și a atins un punct culminant în timpul renovărilor lui Irod cel Mare — speranțele poporului lui Dumnezeu s-au împlinit în cele din urmă prin venirea lui Isus (vezi John 1:14; 2:19-22; 4:21-24). El Însuși este Templul lui Dumnezeu, locul în care locuiește sfințenia lui Dumnezeu, și Își cheamă poporul să I se alăture. Astfel, poporul lui Dumnezeu trebuie să fie un templu sfânt al lui Dumnezeu, un loc de locuire pentru Duhul Sfânt (vezi 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Pavel i-a chemat pe credincioși să-și înțeleagă identitatea de „popor sfânt” al lui Dumnezeu (2 Cor 1:1) în două feluri: ei trebuiau să se separe de răul moral și să fie dedicați lui Dumnezeu printr-o viață sfântă și prin slujire. De aceea, creștinii sunt îndemnați: „Să ne curățim de tot ce ne poate întina trupul sau duhul. Și să urmărim sfințenia deplină, pentru că ne temem de Dumnezeu” (2 Cor 7:1).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"Biserica drept Templu al lui Dumnezeu Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 BC, dar a fost distrus în 586 BC. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul po...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":288238,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biserica drept Templu al lui Dumnezeu","title_en":"The Church as God’s Temple","content_ro":"<h3>Biserica drept Templu al lui Dumnezeu<\/h3>\n<p>Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 <span>BC<\/span>, dar a fost distrus în 586 <span>BC<\/span>. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul poporului Său (vezi, de exemplu, Isa 56:7; Ezek 40–43).<\/p>\n<p>Deși Templul din Ierusalim a fost reconstruit după Exil — și a atins un punct culminant în timpul renovărilor lui Irod cel Mare — speranțele poporului lui Dumnezeu s-au împlinit în cele din urmă prin venirea lui Isus (vezi John 1:14; 2:19-22; 4:21-24). El Însuși este Templul lui Dumnezeu, locul în care locuiește sfințenia lui Dumnezeu, și Își cheamă poporul să I se alăture. Astfel, poporul lui Dumnezeu trebuie să fie un templu sfânt al lui Dumnezeu, un loc de locuire pentru Duhul Sfânt (vezi 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Pavel i-a chemat pe credincioși să-și înțeleagă identitatea de „popor sfânt” al lui Dumnezeu (2 Cor 1:1) în două feluri: ei trebuiau să se separe de răul moral și să fie dedicați lui Dumnezeu printr-o viață sfântă și prin slujire. De aceea, creștinii sunt îndemnați: „Să ne curățim de tot ce ne poate întina trupul sau duhul. Și să urmărim sfințenia deplină, pentru că ne temem de Dumnezeu” (2 Cor 7:1).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"Biserica drept Templu al lui Dumnezeu Imaginea bisericii ca Templu al lui Dumnezeu își are rădăcinile în Vechiul Testament. David și Solomon au primit promisiunea că Templul din Ierusalim va fi locul prezenței statornice a lui Dumnezeu cu poporul Său (vezi 2 Sam 7:12-16; 1 Kgs 9:1-9). Acel Templu a fost finalizat în 960 BC, dar a fost distrus în 586 BC. Totuși, profeții lui Israel priveau înainte spre un templu nou; ei au vestit un mesaj de speranță că Dumnezeu va locui din nou în mijlocul po...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":114614,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:21","title_en":"Study Note: Apocalipsa 3:21","content_ro":"<p><strong>3:21<\/strong> The reward for <em>victorious<\/em> and obedient faith is to <em>sit with<\/em> Christ on his <em>throne<\/em>. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).<\/p>","content_en":"<p><strong>3:21<\/strong> The reward for <em>victorious<\/em> and obedient faith is to <em>sit with<\/em> Christ on his <em>throne<\/em>. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).<\/p>","summary_ro":"3:21 The reward for victorious and obedient faith is to sit with Christ on his throne. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).","summary_en":"3:21 The reward for victorious and obedient faith is to sit with Christ on his throne. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":151412,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:21","title_en":"Study Note: Apocalipsa 3:21","content_ro":"<p><strong>3:21<\/strong> The reward for <em>victorious<\/em> and obedient faith is to <em>sit with<\/em> Christ on his <em>throne<\/em>. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).<\/p>","content_en":"<p><strong>3:21<\/strong> The reward for <em>victorious<\/em> and obedient faith is to <em>sit with<\/em> Christ on his <em>throne<\/em>. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).<\/p>","summary_ro":"3:21 The reward for victorious and obedient faith is to sit with Christ on his throne. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).","summary_en":"3:21 The reward for victorious and obedient faith is to sit with Christ on his throne. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":169866,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:21","title_en":"Study Note: Apocalipsa 3:21","content_ro":"<p><strong>3:21<\/strong> The reward for <em>victorious<\/em> and obedient faith is to <em>sit with<\/em> Christ on his <em>throne<\/em>. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).<\/p>","content_en":"<p><strong>3:21<\/strong> The reward for <em>victorious<\/em> and obedient faith is to <em>sit with<\/em> Christ on his <em>throne<\/em>. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).<\/p>","summary_ro":"3:21 The reward for victorious and obedient faith is to sit with Christ on his throne. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).","summary_en":"3:21 The reward for victorious and obedient faith is to sit with Christ on his throne. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":207023,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:21","title_en":"Study Note: Apocalipsa 3:21","content_ro":"<p><strong>3:21<\/strong> The reward for <em>victorious<\/em> and obedient faith is to <em>sit with<\/em> Christ on his <em>throne<\/em>. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).<\/p>","content_en":"<p><strong>3:21<\/strong> The reward for <em>victorious<\/em> and obedient faith is to <em>sit with<\/em> Christ on his <em>throne<\/em>. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).<\/p>","summary_ro":"3:21 The reward for victorious and obedient faith is to sit with Christ on his throne. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).","summary_en":"3:21 The reward for victorious and obedient faith is to sit with Christ on his throne. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":225118,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:21","title_en":"Study Note: Apocalipsa 3:21","content_ro":"<p><strong>3:21<\/strong> The reward for <em>victorious<\/em> and obedient faith is to <em>sit with<\/em> Christ on his <em>throne<\/em>. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).<\/p>","content_en":"<p><strong>3:21<\/strong> The reward for <em>victorious<\/em> and obedient faith is to <em>sit with<\/em> Christ on his <em>throne<\/em>. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).<\/p>","summary_ro":"3:21 The reward for victorious and obedient faith is to sit with Christ on his throne. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).","summary_en":"3:21 The reward for victorious and obedient faith is to sit with Christ on his throne. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":262214,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:21","title_en":"Study Note: Apocalipsa 3:21","content_ro":"<p><strong>3:21<\/strong> The reward for <em>victorious<\/em> and obedient faith is to <em>sit with<\/em> Christ on his <em>throne<\/em>. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).<\/p>","content_en":"<p><strong>3:21<\/strong> The reward for <em>victorious<\/em> and obedient faith is to <em>sit with<\/em> Christ on his <em>throne<\/em>. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).<\/p>","summary_ro":"3:21 The reward for victorious and obedient faith is to sit with Christ on his throne. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).","summary_en":"3:21 The reward for victorious and obedient faith is to sit with Christ on his throne. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":280370,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 3:21","title_en":"Study Note: Apocalipsa 3:21","content_ro":"<p><strong>3:21<\/strong> The reward for <em>victorious<\/em> and obedient faith is to <em>sit with<\/em> Christ on his <em>throne<\/em>. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).<\/p>","content_en":"<p><strong>3:21<\/strong> The reward for <em>victorious<\/em> and obedient faith is to <em>sit with<\/em> Christ on his <em>throne<\/em>. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).<\/p>","summary_ro":"3:21 The reward for victorious and obedient faith is to sit with Christ on his throne. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).","summary_en":"3:21 The reward for victorious and obedient faith is to sit with Christ on his throne. Christians do not become divine, but they share in Christ’s victorious reign (20:4, 6; 22:5; Col 3:1-4; 2 Tim 2:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123170,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":168527,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":178422,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":224143,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":233674,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":279351,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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":288926,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Siguranță și ascultare","title_en":"Security and Obedience","content_ro":"<h3>Siguranță și ascultare<\/h3>\n<p>Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură?<\/p>\n<p>Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentimentul de siguranță. Totuși, tocmai această preocupare pentru siguranță este motivul pentru care autorii Noului Testament au rostit avertizările lor. Ei au subliniat importanța ascultării, credincioșiei și perseverenței.<\/p>\n<p>Această chemare la ascultare nu era ceva nou. Dumnezeu a chemat în mod repetat poporul Israel la credincioșie (de ex., 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 Regi 9:4-9). Toate promisiunile și prezicerile lui Dumnezeu sunt condiționate de credincioșie și ascultare (vezi în special Ier 18:7-10). Pavel a înțeles că neascultarea lui Israel a făcut ca unii dintre ei să fie „tăiați” (Rom 11:17) și i-a avertizat clar pe creștinii dintre neamuri să nu devină prea încrezători în poziția lor (Rom 11:13-32). Promisiunea lui Dumnezeu rămâne neschimbată, dar neascultarea omenească aduce judecată. Ascultarea smerită și dependența de Dumnezeu sunt temelia siguranței autentice.<\/p>\n<p>În vremea când a fost scris Noul Testament, a fi creștin era costisitor și periculos. Cartea Apocalipsa promite o speranță sigură pentru credincioșii în Hristos, în ciuda amenințării morții, dar această speranță este așezată limpede în contextul avertizărilor despre judecată (Apoc 21:8, 27; 22:15). Chemarea la credincioșie și ascultare este o temă majoră în Apocalipsa (vezi 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). Noul Testament afirmă limpede că, prin ajutorul lui Dumnezeu, creștinii credincioși vor persevera până la sfârșit (vezi Evr 13:6; Iac 1:25; Apoc 3:10).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Regi 9:4-9; Ier 18:7-10; Ioan 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Evr 6:4-8, 18-20; 13:6; Iac 1:25; Apoc 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>\n<p>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?<\/p>\n<p>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 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>\n<p>This 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>\n<p>At 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>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 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":"Siguranță și ascultare Gândul că numele cuiva ar putea fi șters din Cartea Vieții (Apoc 3:5) poate ridica întrebări cu privire la siguranța mântuirii: nu îi asigură Noul Testament pe credincioși că mântuirea lor este sigură? Noul Testament este plin de cuvinte de asigurare (de ex., Ioan 10:27-30; 1 Cor 10:13; Evr 6:18-20), dar conține și avertizări severe (de ex., Ioan 15:6; 1 Cor 10:6-12; Evr 6:4-8; Apoc 2:4-5; 3:11). Adesea nu ne plac avertizările și le evităm, fiindcă ne amenință sentiment...","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}]},"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"}}