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Apocalipsa 8

¹ Când a rupt Mielul pecetea a şaptea, s-a făcut în cer o tăcere de aproape o jumătate de ceas.

² Şi am văzut pe cei şapte îngeri, cari stau înaintea lui Dumnezeu; şi li s-au dat şapte trâmbiţe.

³ Apoi a venit un alt înger, care s-a oprit în faţa altarului, cu o cădelniţă de aur. I s-a dat tămâie multă, ca s-o aducă, împreună cu rugăciunile tuturor sfinţilor, pe altarul de aur, care este înaintea scaunului de domnie.

⁴ Fumul de tămâie s-a ridicat din mâna îngerului înaintea lui Dumnezeu, împreună cu rugăciunile sfinţilor.

⁵ Apoi îngerul a luat cădelniţa, a umplut-o din focul de pe altar, şi l-a aruncat pe pământ. Şi s-au stârnit tunete, glasuri, fulgere şi un cutremur de pământ.

⁶ Şi cei şapte îngeri, cari aveau cele şapte trâmbiţe, s-au pregătit să sune din ele.

⁷ Îngerul dintâi a sunat din trâmbiţă. Şi a venit grindină şi foc amestecat cu sânge, cari au fost aruncate pe pământ: şi a treia parte a pământului a fost ars, şi a treia parte din copaci au fost arşi, şi toată iarba verde a fost arsă.

⁸ Al doilea înger a sunat din trâmbiţă. Şi ceva ca un munte mare de foc aprins a fost aruncat în mare; şi a treia parte din mare s-a făcut sânge;

⁹ şi a treia parte din făpturile, cari erau în mare şi aveau viaţă, au murit; şi a treia parte din corăbii au pierit.

¹⁰ Al treilea înger a sunat din trâmbiţă. Şi a căzut din cer o stea mare, care ardea ca o făclie; a căzut peste a treia parte din râuri şi peste izvoarele apelor.

¹¹ Steaua se chema ,,Pelin``; şi a treia parte din ape s-au prefăcut în pelin. Şi mulţi oameni au murit din pricina apelor, pentrucă fuseseră făcute amare.

¹² Al patrulea înger a sunat din trâmbiţă. Şi a fost lovită a treia parte din soare, şi a treia parte din lună, şi a treia parte din stele, pentruca a treia parte din ele să fie întunecată, ziua să-şi piardă a treia parte din lumina ei, şi noaptea de asemenea.

¹³ M-am uitat, şi am auzit un vultur, care zbura prin mijlocul cerului, şi zicea cu glas tare: ,,Vai, vai, vai de locuitorii pământului, din pricina celorlalte sunete de trâmbiţă ale celor trei îngeri, cari au să mai sune.``

{"verseMap":{"1":[{"id":32939,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Revelation","title_en":"Book of Revelation","content_ro":"<h3>REVELATION, Book of<\/h3>\nLast book of the Bible, containing revelations concerning the events of the last days.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, Destination<\/p>\n• Background<\/p>\n• Methods of Interpreting Revelation<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\n\nAuthor<\/p>\nThe earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\nFrom the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\nDate, Origin, Destination<\/p>\nOnly two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (AD<\/span> 81–96).<\/p>\nThe origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\nLikewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\nBackground<\/p>\nThe book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\nThe language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\nWhile the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\nThe letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\nRevelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: apokalupsis<\/span>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 BC<\/span> to AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\nMuch more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\nMethods of Interpreting Revelation<\/p>\nFour traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\nThis view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\nVariations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\nAs the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\nAccording to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\nThis method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\nPurpose and Teaching<\/p>\nNT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\nContent<\/p>\nThe main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\nThe first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\nThe first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\nAfter a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\nThese seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\nEach message generally follows a common literary plan consisting of seven parts:<\/p>\n1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\nIn view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\nChapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\nA new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\nChapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\nThe opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\nThe seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\nThe change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\nSome scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\nAfter the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\nAfter a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\nOpinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\nAs in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\nThe last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\nThe major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\nChapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\nThe seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\nIn this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\nSince the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\nThe woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\nTurning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\nThe dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\nThe two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\nChapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\nThe series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\nChapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\nThese occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\nTo a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\nChapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\nIn stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\nFinally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\nThis vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\nAlthough Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\nThe Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\nThe binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\nIn Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\nThe language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\nJohn here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\nAllusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\nThe connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\nWith consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\nSee also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\nLast book of the Bible, containing revelations concerning the events of the last days.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, Destination<\/p>\n• Background<\/p>\n• Methods of Interpreting Revelation<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\n\nAuthor<\/p>\nThe earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\nFrom the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\nDate, Origin, Destination<\/p>\nOnly two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (AD<\/span> 81–96).<\/p>\nThe origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\nLikewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\nBackground<\/p>\nThe book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\nThe language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\nWhile the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\nThe letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\nRevelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: apokalupsis<\/span>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 BC<\/span> to AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\nMuch more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\nMethods of Interpreting Revelation<\/p>\nFour traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\nThis view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\nVariations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\nAs the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\nAccording to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\nThis method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\nPurpose and Teaching<\/p>\nNT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\nContent<\/p>\nThe main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\nThe first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\nThe first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\nAfter a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\nThese seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\nEach message generally follows a common literary plan consisting of seven parts:<\/p>\n1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\nIn view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\nChapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\nA new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\nChapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\nThe opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\nThe seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\nThe change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\nSome scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\nAfter the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\nAfter a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\nOpinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\nAs in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\nThe last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\nThe major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\nChapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\nThe seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\nIn this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\nSince the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\nThe woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\nTurning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\nThe dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\nThe two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\nChapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\nThe series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\nChapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\nThese occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\nTo a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\nChapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\nIn stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\nFinally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\nThis vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\nAlthough Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\nThe Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\nThe binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\nIn Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\nThe language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\nJohn here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\nAllusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\nThe connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\nWith consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\nSee also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","summary_ro":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","summary_en":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59413,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:1","title_en":"Study Note: Apocalipsa 8:1","content_ro":"8:1<\/strong> The opening of the seventh seal<\/em> concludes the first act and dramatically initiates silence<\/em>,<\/em> which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour:<\/em> This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.<\/p>","content_en":"8:1<\/strong> The opening of the seventh seal<\/em> concludes the first act and dramatically initiates silence<\/em>,<\/em> which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour:<\/em> This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.<\/p>","summary_ro":"8:1 The opening of the seventh seal concludes the first act and dramatically initiates silence, which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour: This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.","summary_en":"8:1 The opening of the seventh seal concludes the first act and dramatically initiates silence, which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour: This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87039,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:1","title_en":"Study Note: Apocalipsa 8:1","content_ro":"8:1<\/strong> The opening of the seventh seal<\/em> concludes the first act and dramatically initiates silence<\/em>,<\/em> which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour:<\/em> This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.<\/p>","content_en":"8:1<\/strong> The opening of the seventh seal<\/em> concludes the first act and dramatically initiates silence<\/em>,<\/em> which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour:<\/em> This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.<\/p>","summary_ro":"8:1 The opening of the seventh seal concludes the first act and dramatically initiates silence, which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour: This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.","summary_en":"8:1 The opening of the seventh seal concludes the first act and dramatically initiates silence, which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour: This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114665,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:1","title_en":"Study Note: Apocalipsa 8:1","content_ro":"8:1<\/strong> The opening of the seventh seal<\/em> concludes the first act and dramatically initiates silence<\/em>,<\/em> which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour:<\/em> This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.<\/p>","content_en":"8:1<\/strong> The opening of the seventh seal<\/em> concludes the first act and dramatically initiates silence<\/em>,<\/em> which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour:<\/em> This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.<\/p>","summary_ro":"8:1 The opening of the seventh seal concludes the first act and dramatically initiates silence, which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour: This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.","summary_en":"8:1 The opening of the seventh seal concludes the first act and dramatically initiates silence, which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour: This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142291,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:1","title_en":"Study Note: Apocalipsa 8:1","content_ro":"8:1<\/strong> The opening of the seventh seal<\/em> concludes the first act and dramatically initiates silence<\/em>,<\/em> which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour:<\/em> This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.<\/p>","content_en":"8:1<\/strong> The opening of the seventh seal<\/em> concludes the first act and dramatically initiates silence<\/em>,<\/em> which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour:<\/em> This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.<\/p>","summary_ro":"8:1 The opening of the seventh seal concludes the first act and dramatically initiates silence, which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour: This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.","summary_en":"8:1 The opening of the seventh seal concludes the first act and dramatically initiates silence, which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour: This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":32960,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Revelation","title_en":"Book of Revelation","content_ro":"<h3>REVELATION, Book of<\/h3>\nLast book of the Bible, containing revelations concerning the events of the last days.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, Destination<\/p>\n• Background<\/p>\n• Methods of Interpreting Revelation<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\n\nAuthor<\/p>\nThe earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\nFrom the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\nDate, Origin, Destination<\/p>\nOnly two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (AD<\/span> 81–96).<\/p>\nThe origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\nLikewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\nBackground<\/p>\nThe book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\nThe language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\nWhile the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\nThe letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\nRevelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: apokalupsis<\/span>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 BC<\/span> to AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\nMuch more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\nMethods of Interpreting Revelation<\/p>\nFour traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\nThis view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\nVariations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\nAs the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\nAccording to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\nThis method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\nPurpose and Teaching<\/p>\nNT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\nContent<\/p>\nThe main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\nThe first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\nThe first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\nAfter a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\nThese seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\nEach message generally follows a common literary plan consisting of seven parts:<\/p>\n1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\nIn view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\nChapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\nA new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\nChapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\nThe opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\nThe seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\nThe change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\nSome scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\nAfter the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\nAfter a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\nOpinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\nAs in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\nThe last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\nThe major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\nChapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\nThe seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\nIn this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\nSince the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\nThe woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\nTurning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\nThe dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\nThe two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\nChapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\nThe series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\nChapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\nThese occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\nTo a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\nChapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\nIn stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\nFinally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\nThis vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\nAlthough Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\nThe Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\nThe binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\nIn Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\nThe language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\nJohn here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\nAllusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\nThe connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\nWith consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\nSee also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\nLast book of the Bible, containing revelations concerning the events of the last days.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, Destination<\/p>\n• Background<\/p>\n• Methods of Interpreting Revelation<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\n\nAuthor<\/p>\nThe earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\nFrom the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\nDate, Origin, Destination<\/p>\nOnly two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (AD<\/span> 81–96).<\/p>\nThe origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\nLikewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\nBackground<\/p>\nThe book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\nThe language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\nWhile the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\nThe letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\nRevelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: apokalupsis<\/span>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 BC<\/span> to AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\nMuch more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\nMethods of Interpreting Revelation<\/p>\nFour traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\nThis view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\nVariations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\nAs the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\nAccording to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\nThis method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\nPurpose and Teaching<\/p>\nNT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\nContent<\/p>\nThe main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\nThe first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\nThe first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\nAfter a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\nThese seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\nEach message generally follows a common literary plan consisting of seven parts:<\/p>\n1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\nIn view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\nChapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\nA new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\nChapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\nThe opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\nThe seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\nThe change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\nSome scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\nAfter the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\nAfter a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\nOpinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\nAs in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\nThe last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\nThe major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\nChapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\nThe seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\nIn this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\nSince the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\nThe woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\nTurning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\nThe dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\nThe two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\nChapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\nThe series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\nChapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\nThese occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\nTo a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\nChapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\nIn stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\nFinally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\nThis vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\nAlthough Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\nThe Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\nThe binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\nIn Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\nThe language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\nJohn here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\nAllusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\nThe connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\nWith consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\nSee also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","summary_ro":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","summary_en":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59415,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:2","title_en":"Study Note: Apocalipsa 8:2","content_ro":"8:2-6<\/strong> This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).<\/p>","content_en":"8:2-6<\/strong> This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).<\/p>","summary_ro":"8:2-6 This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).","summary_en":"8:2-6 This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59416,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:2","title_en":"Study Note: Apocalipsa 8:2","content_ro":"8:2<\/strong> The dramatic sounding of trumpets<\/em> by angels<\/em> heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).<\/p>","content_en":"8:2<\/strong> The dramatic sounding of trumpets<\/em> by angels<\/em> heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).<\/p>","summary_ro":"8:2 The dramatic sounding of trumpets by angels heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).","summary_en":"8:2 The dramatic sounding of trumpets by angels heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87041,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:2","title_en":"Study Note: Apocalipsa 8:2","content_ro":"8:2-6<\/strong> This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).<\/p>","content_en":"8:2-6<\/strong> This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).<\/p>","summary_ro":"8:2-6 This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).","summary_en":"8:2-6 This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87042,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:2","title_en":"Study Note: Apocalipsa 8:2","content_ro":"8:2<\/strong> The dramatic sounding of trumpets<\/em> by angels<\/em> heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).<\/p>","content_en":"8:2<\/strong> The dramatic sounding of trumpets<\/em> by angels<\/em> heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).<\/p>","summary_ro":"8:2 The dramatic sounding of trumpets by angels heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).","summary_en":"8:2 The dramatic sounding of trumpets by angels heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114667,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:2","title_en":"Study Note: Apocalipsa 8:2","content_ro":"8:2-6<\/strong> This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).<\/p>","content_en":"8:2-6<\/strong> This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).<\/p>","summary_ro":"8:2-6 This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).","summary_en":"8:2-6 This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114668,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:2","title_en":"Study Note: Apocalipsa 8:2","content_ro":"8:2<\/strong> The dramatic sounding of trumpets<\/em> by angels<\/em> heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).<\/p>","content_en":"8:2<\/strong> The dramatic sounding of trumpets<\/em> by angels<\/em> heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).<\/p>","summary_ro":"8:2 The dramatic sounding of trumpets by angels heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).","summary_en":"8:2 The dramatic sounding of trumpets by angels heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142293,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:2","title_en":"Study Note: Apocalipsa 8:2","content_ro":"8:2-6<\/strong> This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).<\/p>","content_en":"8:2-6<\/strong> This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).<\/p>","summary_ro":"8:2-6 This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).","summary_en":"8:2-6 This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142294,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:2","title_en":"Study Note: Apocalipsa 8:2","content_ro":"8:2<\/strong> The dramatic sounding of trumpets<\/em> by angels<\/em> heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).<\/p>","content_en":"8:2<\/strong> The dramatic sounding of trumpets<\/em> by angels<\/em> heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).<\/p>","summary_ro":"8:2 The dramatic sounding of trumpets by angels heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).","summary_en":"8:2 The dramatic sounding of trumpets by angels heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68021,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Judgments","title_en":"The Purpose of the Judgments","content_ro":"<h3>The Purpose of the Judgments<\/h3>\nWhat is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\nEven though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\nJudgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","content_en":"<h3>The Purpose of the Judgments<\/h3>\nWhat is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\nEven though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\nJudgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","summary_ro":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","summary_en":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95647,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Judgments","title_en":"The Purpose of the Judgments","content_ro":"<h3>The Purpose of the Judgments<\/h3>\nWhat is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\nEven though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\nJudgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","content_en":"<h3>The Purpose of the Judgments<\/h3>\nWhat is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\nEven though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\nJudgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","summary_ro":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","summary_en":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123273,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Judgments","title_en":"The Purpose of the Judgments","content_ro":"<h3>The Purpose of the Judgments<\/h3>\nWhat is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\nEven though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\nJudgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","content_en":"<h3>The Purpose of the Judgments<\/h3>\nWhat is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\nEven though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\nJudgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","summary_ro":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","summary_en":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150899,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Judgments","title_en":"The Purpose of the Judgments","content_ro":"<h3>The Purpose of the Judgments<\/h3>\nWhat is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\nEven though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\nJudgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","content_en":"<h3>The Purpose of the Judgments<\/h3>\nWhat is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\nEven though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\nJudgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","summary_ro":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","summary_en":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":6144,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Censer","title_en":"Censer","content_ro":"<h3>CENSER<\/h3>\nVessel used to burn incense. On the Day of Atonement, the high priest was to burn two handfuls of incense in the censer within the Holy of Holies before the Lord (Lv 16:12). The censers of the tabernacle were made of bronze (Nm 16:39); those used by the angels in the book of Revelation were of gold (Rv 8:3-5).<\/p>\nSee also<\/em> Tabernacle; Temple.<\/p>","content_en":"<h3>CENSER<\/h3>\nVessel used to burn incense. On the Day of Atonement, the high priest was to burn two handfuls of incense in the censer within the Holy of Holies before the Lord (Lv 16:12). The censers of the tabernacle were made of bronze (Nm 16:39); those used by the angels in the book of Revelation were of gold (Rv 8:3-5).<\/p>\nSee also<\/em> Tabernacle; Temple.<\/p>","summary_ro":"CENSER Vessel used to burn incense. On the Day of Atonement, the high priest was to burn two handfuls of incense in the censer within the Holy of Holies before the Lord (Lv 16:12). The censers of the tabernacle were made of bronze (Nm 16:39); those used by the angels in the book of Revelation were of gold (Rv 8:3-5). See also Tabernacle; Temple.","summary_en":"CENSER Vessel used to burn incense. On the Day of Atonement, the high priest was to burn two handfuls of incense in the censer within the Holy of Holies before the Lord (Lv 16:12). The censers of the tabernacle were made of bronze (Nm 16:39); those used by the angels in the book of Revelation were of gold (Rv 8:3-5). See also Tabernacle; Temple.","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8030,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Creation","title_en":"Creation","content_ro":"<h3>CREATION<\/h3>\nThe divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3).<\/p>\nPreview<\/p>\n• Understanding Creation<\/p>\n• Creation and Theology<\/p>\n• Creation and Science<\/p>\n• The Issues Surrounding Evolution<\/p>\nCreation, Science, and Morality<\/p>\nUnderstanding Creation<\/p>\nTo start a discussion about Creation with a comparison of the Genesis record and modern science is to begin at the wrong place. One should first ask what the Creation account would have meant to a Hebrew person in Bible times; then one should ask what use the prophets of Israel made of the doctrine of Creation. The following are some points to be noted.<\/p>\n1. Creation was a conquering of chaos. Most creation accounts from the ancient world began with a primeval chaos. The God who could conquer chaos was understood as the true and living God. Genesis 1 is a magnificent account of how the God of Israel brought the chaos of Genesis 1:2 into an ordered cosmos.<\/p>\n<li>2. Creation was prompted by God’s good will. It was the free act of God. It is good (Gn 1:4, 10, 12, 18, 21, 25, 31). On the basis of that fact, Christians assert that life is a gift of God. The Christian affirmation stands against all the nihilisms and pessimisms found in religious and philosophical history.<\/li>\n<li>3. Creation is under the shadow of sin (Rom 8:18-25). Scripture teaches that creation today is not seen in its original pristine purity but rather is seen as a world with a large measure of ambiguity.<\/li>\n<li>4. Creation is dependent upon God. The relationship of God to his creation is set out in Ephesians 4:6. God is above all; that is, he is transcendent. God is through all; that is, he works in all things. God is in all; that is, he is divinely present or immanent in the entire creation (Ps 90:1-4; cf. Jn 1:3; 1 Cor 8:6; Col 1:16-17).<\/li>\n<li>5. Creation is by the word of God (Gn 1; Heb 11:3). Students of literature have said that the creation of the world by the “word of God” is one of the most sublime of all human thoughts. Among other things it means creation by a Person. The vast expanse of the universe and the enormous number of stars and galaxies can numb a thoughtful person into a sense of meaninglessness. But when one knows that it was all created by the word of God, one knows that a Person is behind the frigid mask of the stellar spaces (Pss 8; 19; Rom 1:20).<\/li>\n<li>6. Creation as depicted in the Bible stands up to critical examination. Scholars have studied parallel accounts of other peoples of biblical times, and none of them has the majesty and theological purity of the Genesis account.<\/li>\nCreation and Theology<\/p>\nThe doctrine of Creation is built on the sum of all the biblical teachings on Creation. Examination of that material leads to a number of conclusions.<\/p>\n1. The doctrine of Creation gives us our fundamental understanding of humanity. Men and women are in the image of God (Gn 1:26-27). That means, at least, that a human being is more than an animal, even though both were created from the dust of the earth and have much in common. Many conjectures have been made about the positive meaning of the expression “image of God.” If there is a common denominator, it is that human beings find their meaning, their destiny, and their worth in their special relationship to God.<\/p>\n<li>2. Parallel to the statement of humanity’s relationship to God is the affirmation that humanity is to be lord of God’s creation. Again, human beings are separated from the animal world, and their responsibility before God is specified (Gn 1:28; 2:15; Ps 8).<\/li>\n<li>3. Both male and female are in the image of God. That means that the divine image is borne equally by both sexes. It also means that sexuality in human beings has many more dimensions than sexuality among animals. The sexual life of human beings is therefore vastly richer than that of animals and subject to deeper corruption (Mk 10:2-9; 1 Cor 7:1-5; Eph 5:25-31; cf. Heb 13:4).<\/li>\n<li>4. The doctrine of prayer as “asking and receiving” is grounded in the providence of God, which in turn is grounded in Creation. There is meaning in petitionary prayer only if there is a sovereign Creator who can answer the petitions of his own creatures (Mt 6:5-13; Col 4:2; 1 Pt 5:6-7; Rv 8:3).<\/li>\n<li>5. The history of humanity and of Israel begins with Genesis 1. Creation begins history; it is not merely the premise of history. The God of Creation is the God of Abraham, of Moses, of the prophets, and of Jesus Christ.<\/li>\n<li>6. Creation is a witness to the existence and nature of God (Ps 19; Rom 1:18-19). In theology the expression used is “general revelation.” “General” means that it is a revelation witnessed by all people.<\/li>\n<li>7. Creation is a total creation. The Genesis account mentions certain bodies in the skies, certain creatures in the seas, certain plant and animal life on the earth. The number of species runs into the millions. Genesis does not attempt to list them but merely suggests such a list. God has made all that there is (cf. Jn 1:1-2). Therefore, there is never a threat to the believer in the Lord from any part of the universe. There is only one Lord, not many gods and lords, to whom all are called in obedience. The personal meaning is found in Romans 8:38-39, where the apostle Paul searches the entire universe and can find nothing in it, anywhere or at any time, that can separate a believer from the love of God in Christ.<\/li>\n<li>8. The chief theological use of the doctrine of Creation in the OT is to label idolatry for the sin that it is. Idolatry is the primeval lie and it leads to immorality, making a lie of one’s life.<\/li>\n<li>9. One of the remarkable doctrines of the NT is the “cosmic Christ”—which means he is the Creator and Sustainer of the universe (Jn 1:1-2; Col 1:16-17; Heb 1:3). The purpose of linking Christ with Creation is to show that he is more than a first-century Jew from Palestine.<\/li>\nCreation and Science<\/p>\nDoes science prove Creation? Some scientists have thought that the innumerable conditions necessary for life, which do as a matter of fact exist on the earth, is such a proof. That argument has been called “cosmic theology.”<\/p>\nAnother so-called proof of Creation from science is the “big bang” theory of the origin of the universe. Although that view has forged ahead of its competitors, it is a theory of “first states” and not of the absolute origin of all things. The Christian doctrine of creation from nothing (Latin, ex nihilo<\/em>) means more than that: it means that the absolute origin, sustaining, and meaning of all things is in the living Lord of Israel and of the church.<\/p>\nAnother argument comes from the second law of thermodynamics and the concept of entropy. (Entropy refers to the leveling off of energy or temperature to a state in which no energy is available.) Heat systems cool off. The universe is not infinitely old or it would now be cool. Since there are still stars and suns, the universe must have been created a finite time ago. A related argument is that it was necessary to create a universe that would run down. In so running down, it supplies heat to the earth so that the drama of God and man could unfold.<\/p>\nThe Issues Surrounding Evolution<\/p>\nWhen Charles Darwin proposed biological evolution in the middle of the 19th century, many evangelical Christians took exception to it. They objected even more strenuously when books were written about human evolution. Two famous debates resulted from that controversy. In England the issue was debated in 1860 before the British Association at Oxford. That debate pitted Bishop Samuel Wilberforce (against the theory) against T. H. Huxley (for the theory). Although there was no formal decision, sentiment was with Huxley. The second debate was the famous Scopes trial in Dayton, Tennessee, in 1925. William Jennings Bryan defended the law that said that John T. Scopes should be found guilty of teaching evolution in the classroom. Clarence Darrow defended Scopes. Again, the sentiment was with the proponent of evolution, Darrow (although Bryan gave a sturdier defense of his beliefs than is generally acknowledged).<\/p>\nBoth orthodox Roman Catholics and evangelical Protestants have taken various views of the controversy, of which only a few can be mentioned.<\/p>\n1. Some argue that evolution is contrary to the teachings of Scripture and is—in the name of science—actually the supreme defiance of Scripture’s authority. Thus, no quarter must ever be given in the battle against evolution.<\/p>\n<li>2. Others find a satisfactory resolution in “theistic evolution”—that is, God began the evolutionary process.<\/li>\n<li>3. Many see the parallels between the order of fossil-bearing strata in the so-called “geological column” and the six days of Creation as too close to be accidental. For them there is essential harmony between “Genesis and geology.”<\/li>\n<li>4. Many regard evolution as a theory like all other theories, which will be made or broken in the laboratory or in fieldwork. They see the doctrine of Creation as neither for nor against evolution. It is on a different level of explanation: “Science tells how; Scripture tells why.”<\/li>\n<li>5. Jesuit paleontologist Teilhard de Chardin attempted to save Christianity from evolution by “christifying” the whole evolutionary process.<\/li>\n<li>6. British author C. S. Lewis, among others, distinguished evolution from what might be called “evolutionism.” Lewis said that the validity of evolution as a narrow scientific thesis is for scientists to decide. But the notion of a total, all-encompassing evolutionary myth, as a human pseudodoctrine of Creation, is clearly not scientific.<\/li>\nCreation, Science, and Morality<\/p>\nThe growth of world population and the spread of industrialization have produced the problem of local and worldwide pollution. The ecological crisis has been said by some scholars to be the fault of Christian faith, which inspired man—as the “lord of creation”—to exploit creation. But that is hardly the meaning of Genesis 1:28, which is an injunction to responsibility. A number of OT texts show clearly that the concern of Scripture is for human responsibility in God’s world; hence, Scripture parallels modern ecological concerns.<\/p>\nScience stretches theological understanding by continually revising our knowledge of the universe, but the biblical doctrine of Creation does not retreat as science advances. For the Christian, the world studied by scientists and pondered by philosophers remains God’s created world.<\/p>\nSee also<\/em> Creation Myths; God, Being and Attributes of.<\/p>","content_en":"<h3>CREATION<\/h3>\nThe divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3).<\/p>\nPreview<\/p>\n• Understanding Creation<\/p>\n• Creation and Theology<\/p>\n• Creation and Science<\/p>\n• The Issues Surrounding Evolution<\/p>\nCreation, Science, and Morality<\/p>\nUnderstanding Creation<\/p>\nTo start a discussion about Creation with a comparison of the Genesis record and modern science is to begin at the wrong place. One should first ask what the Creation account would have meant to a Hebrew person in Bible times; then one should ask what use the prophets of Israel made of the doctrine of Creation. The following are some points to be noted.<\/p>\n1. Creation was a conquering of chaos. Most creation accounts from the ancient world began with a primeval chaos. The God who could conquer chaos was understood as the true and living God. Genesis 1 is a magnificent account of how the God of Israel brought the chaos of Genesis 1:2 into an ordered cosmos.<\/p>\n<li>2. Creation was prompted by God’s good will. It was the free act of God. It is good (Gn 1:4, 10, 12, 18, 21, 25, 31). On the basis of that fact, Christians assert that life is a gift of God. The Christian affirmation stands against all the nihilisms and pessimisms found in religious and philosophical history.<\/li>\n<li>3. Creation is under the shadow of sin (Rom 8:18-25). Scripture teaches that creation today is not seen in its original pristine purity but rather is seen as a world with a large measure of ambiguity.<\/li>\n<li>4. Creation is dependent upon God. The relationship of God to his creation is set out in Ephesians 4:6. God is above all; that is, he is transcendent. God is through all; that is, he works in all things. God is in all; that is, he is divinely present or immanent in the entire creation (Ps 90:1-4; cf. Jn 1:3; 1 Cor 8:6; Col 1:16-17).<\/li>\n<li>5. Creation is by the word of God (Gn 1; Heb 11:3). Students of literature have said that the creation of the world by the “word of God” is one of the most sublime of all human thoughts. Among other things it means creation by a Person. The vast expanse of the universe and the enormous number of stars and galaxies can numb a thoughtful person into a sense of meaninglessness. But when one knows that it was all created by the word of God, one knows that a Person is behind the frigid mask of the stellar spaces (Pss 8; 19; Rom 1:20).<\/li>\n<li>6. Creation as depicted in the Bible stands up to critical examination. Scholars have studied parallel accounts of other peoples of biblical times, and none of them has the majesty and theological purity of the Genesis account.<\/li>\nCreation and Theology<\/p>\nThe doctrine of Creation is built on the sum of all the biblical teachings on Creation. Examination of that material leads to a number of conclusions.<\/p>\n1. The doctrine of Creation gives us our fundamental understanding of humanity. Men and women are in the image of God (Gn 1:26-27). That means, at least, that a human being is more than an animal, even though both were created from the dust of the earth and have much in common. Many conjectures have been made about the positive meaning of the expression “image of God.” If there is a common denominator, it is that human beings find their meaning, their destiny, and their worth in their special relationship to God.<\/p>\n<li>2. Parallel to the statement of humanity’s relationship to God is the affirmation that humanity is to be lord of God’s creation. Again, human beings are separated from the animal world, and their responsibility before God is specified (Gn 1:28; 2:15; Ps 8).<\/li>\n<li>3. Both male and female are in the image of God. That means that the divine image is borne equally by both sexes. It also means that sexuality in human beings has many more dimensions than sexuality among animals. The sexual life of human beings is therefore vastly richer than that of animals and subject to deeper corruption (Mk 10:2-9; 1 Cor 7:1-5; Eph 5:25-31; cf. Heb 13:4).<\/li>\n<li>4. The doctrine of prayer as “asking and receiving” is grounded in the providence of God, which in turn is grounded in Creation. There is meaning in petitionary prayer only if there is a sovereign Creator who can answer the petitions of his own creatures (Mt 6:5-13; Col 4:2; 1 Pt 5:6-7; Rv 8:3).<\/li>\n<li>5. The history of humanity and of Israel begins with Genesis 1. Creation begins history; it is not merely the premise of history. The God of Creation is the God of Abraham, of Moses, of the prophets, and of Jesus Christ.<\/li>\n<li>6. Creation is a witness to the existence and nature of God (Ps 19; Rom 1:18-19). In theology the expression used is “general revelation.” “General” means that it is a revelation witnessed by all people.<\/li>\n<li>7. Creation is a total creation. The Genesis account mentions certain bodies in the skies, certain creatures in the seas, certain plant and animal life on the earth. The number of species runs into the millions. Genesis does not attempt to list them but merely suggests such a list. God has made all that there is (cf. Jn 1:1-2). Therefore, there is never a threat to the believer in the Lord from any part of the universe. There is only one Lord, not many gods and lords, to whom all are called in obedience. The personal meaning is found in Romans 8:38-39, where the apostle Paul searches the entire universe and can find nothing in it, anywhere or at any time, that can separate a believer from the love of God in Christ.<\/li>\n<li>8. The chief theological use of the doctrine of Creation in the OT is to label idolatry for the sin that it is. Idolatry is the primeval lie and it leads to immorality, making a lie of one’s life.<\/li>\n<li>9. One of the remarkable doctrines of the NT is the “cosmic Christ”—which means he is the Creator and Sustainer of the universe (Jn 1:1-2; Col 1:16-17; Heb 1:3). The purpose of linking Christ with Creation is to show that he is more than a first-century Jew from Palestine.<\/li>\nCreation and Science<\/p>\nDoes science prove Creation? Some scientists have thought that the innumerable conditions necessary for life, which do as a matter of fact exist on the earth, is such a proof. That argument has been called “cosmic theology.”<\/p>\nAnother so-called proof of Creation from science is the “big bang” theory of the origin of the universe. Although that view has forged ahead of its competitors, it is a theory of “first states” and not of the absolute origin of all things. The Christian doctrine of creation from nothing (Latin, ex nihilo<\/em>) means more than that: it means that the absolute origin, sustaining, and meaning of all things is in the living Lord of Israel and of the church.<\/p>\nAnother argument comes from the second law of thermodynamics and the concept of entropy. (Entropy refers to the leveling off of energy or temperature to a state in which no energy is available.) Heat systems cool off. The universe is not infinitely old or it would now be cool. Since there are still stars and suns, the universe must have been created a finite time ago. A related argument is that it was necessary to create a universe that would run down. In so running down, it supplies heat to the earth so that the drama of God and man could unfold.<\/p>\nThe Issues Surrounding Evolution<\/p>\nWhen Charles Darwin proposed biological evolution in the middle of the 19th century, many evangelical Christians took exception to it. They objected even more strenuously when books were written about human evolution. Two famous debates resulted from that controversy. In England the issue was debated in 1860 before the British Association at Oxford. That debate pitted Bishop Samuel Wilberforce (against the theory) against T. H. Huxley (for the theory). Although there was no formal decision, sentiment was with Huxley. The second debate was the famous Scopes trial in Dayton, Tennessee, in 1925. William Jennings Bryan defended the law that said that John T. Scopes should be found guilty of teaching evolution in the classroom. Clarence Darrow defended Scopes. Again, the sentiment was with the proponent of evolution, Darrow (although Bryan gave a sturdier defense of his beliefs than is generally acknowledged).<\/p>\nBoth orthodox Roman Catholics and evangelical Protestants have taken various views of the controversy, of which only a few can be mentioned.<\/p>\n1. Some argue that evolution is contrary to the teachings of Scripture and is—in the name of science—actually the supreme defiance of Scripture’s authority. Thus, no quarter must ever be given in the battle against evolution.<\/p>\n<li>2. Others find a satisfactory resolution in “theistic evolution”—that is, God began the evolutionary process.<\/li>\n<li>3. Many see the parallels between the order of fossil-bearing strata in the so-called “geological column” and the six days of Creation as too close to be accidental. For them there is essential harmony between “Genesis and geology.”<\/li>\n<li>4. Many regard evolution as a theory like all other theories, which will be made or broken in the laboratory or in fieldwork. They see the doctrine of Creation as neither for nor against evolution. It is on a different level of explanation: “Science tells how; Scripture tells why.”<\/li>\n<li>5. Jesuit paleontologist Teilhard de Chardin attempted to save Christianity from evolution by “christifying” the whole evolutionary process.<\/li>\n<li>6. British author C. S. Lewis, among others, distinguished evolution from what might be called “evolutionism.” Lewis said that the validity of evolution as a narrow scientific thesis is for scientists to decide. But the notion of a total, all-encompassing evolutionary myth, as a human pseudodoctrine of Creation, is clearly not scientific.<\/li>\nCreation, Science, and Morality<\/p>\nThe growth of world population and the spread of industrialization have produced the problem of local and worldwide pollution. The ecological crisis has been said by some scholars to be the fault of Christian faith, which inspired man—as the “lord of creation”—to exploit creation. But that is hardly the meaning of Genesis 1:28, which is an injunction to responsibility. A number of OT texts show clearly that the concern of Scripture is for human responsibility in God’s world; hence, Scripture parallels modern ecological concerns.<\/p>\nScience stretches theological understanding by continually revising our knowledge of the universe, but the biblical doctrine of Creation does not retreat as science advances. For the Christian, the world studied by scientists and pondered by philosophers remains God’s created world.<\/p>\nSee also<\/em> Creation Myths; God, Being and Attributes of.<\/p>","summary_ro":"CREATION The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3). Preview • Understanding Creation • Creation and Theology • Creation and Science • The Issues Surrounding Evolution Creation, Science,...","summary_en":"CREATION The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3). Preview • Understanding Creation • Creation and Theology • Creation and Science • The Issues Surrounding Evolution Creation, Science,...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17419,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Incense","title_en":"Incense","content_ro":"<h3>INCENSE<\/h3>\nFragrant spices and oils or sacrifice that sends up perfumed smoke to God in order to please him.<\/p>\nPeople of every age have loved fragrant odors. In ancient times, sacrifices included sweet smells to make the deity happy. The aroma was a crucial factor in whether the god would accept the offering. Therefore, aromatic plants and exotic perfumes were precious for both secular and religious purposes.<\/p>\nSpices and precious oils were valued along with silver and gold. The queen of Sheba brought spices to Solomon as a gift (1 Kgs 10:2). Incense was kept in the royal treasury (2 Kgs 20:13). The price of spices and oils was extremely inflated because of the difficult work of extracting the juices, transportation costs to import them from faraway places, and high profits for merchants who sold the perfumes.<\/p>\nConsequently, lovers sometimes compared their beloved to “myrrh,” a “mountain of myrrh” and a “hill of frankincense” (Sg 1:13; 4:6). The fragrance of incense set the right mood (1:12). Every spice known to a merchant burned beside the couch of Solomon (3:6). A bridegroom delighted in the perfumes of his beloved. She was his own private garden of incense (4:10-14). Even a prostitute burned incense beside her bed (Ez 23:41). No wonder wise men said that “fragrant oil” makes the heart glad and the “sweetness of friendship” comforts the soul (e.g., Prv 27:9).<\/p>\nTypes of Incense<\/p>\nFrankincense is mentioned most often in the Bible. It was imported from India, Somaliland, and Arabia Felix. Myrrh also came from Arabia Felix. Cinnamon was another important fragrance from Ceylon and China. Galbanum, tragacanth (gum), and laudanum all were grown in the mountains of Asia Minor. Galbanum was the most popular of these three, for it was also found in Turkestan, Persia, Syria, and Crete. Henna, saffron, and balsam came from aromatic plants native to Israel. In postexilic times other plants were introduced to Palestine and cultivated there: the rose, narcissus, and jasmine. Onycha seems to have been produced from the local fauna, and musk (muskin) may have been extracted from a gland of the musk deer.<\/p>\nIncense itself came in many forms. It might be used as granules placed in a bag hung around the neck (Sg 1:13). In the main, however, perfumes were in a liquid form, dissolved in olive oil. A good example of this is the “holy anointing oil” (Ex 30:31). Such oils were used to anoint the priests and kings of Israel. Only priests were allowed to prepare and administer them. The incense contained raw spices beaten into a fine consistency and seasoned with salt to make them holy. Stacte, onycha, galbanum, and pure frankincense were mixed in equal proportions, all according to the art of the perfumer (Ex 30:34-37). The spices and incense for the sanctuary were donated as gifts (Nm 7:14-86; Jer 17:26; 41:5) and kept in the temple (Neh 13:5, 9). Josephus described the incense of his day as a much more complicated compound. He listed 13 ingredients in the best incense of the Herodian era.<\/p>\nIncense Offering<\/p>\nArchaeology has demonstrated that incense offerings were common throughout the ancient Near East from the earliest times of organized worship. Egyptian paintings and reliefs from the New Kingdom occasionally show a man holding a censer of burning incense. Incense seems to have been used as well in the rituals of Assyria, Babylonia, and Arabia. Canaanite altars found at Megiddo and Tell Beit Mirsim have horned limestone altars (10th century BC<\/span>) that may have been designed to hold a bowl of incense. Hence, it is safe to assume that incense offerings also played some part in the worship of Israel from the beginning.<\/p>\nIncense offerings seem to have served a multitude of purposes. They may have been used to drive away evil spirits and thereby sanctify all the utensils of the place of worship (Ex 30:26-29). Undoubtedly, the sweet smell of incense provided an antidote to the putrid odor of the animal sacrifices. Therefore, if God was to receive a sweet savor and thereby be pleased with an offering, incense was necessary to compensate for the smell of the sacrifices. However, spices were never added to the flesh of the animals or birds.<\/p>\nIn some instances, incense itself became a sacrifice. As a supplement to other sacrifices, frankincense alone was burned. To alleviate a plague, Aaron performed a ritual of burning incense (Nm 16:46-47). On the Day of Atonement, the high priest carried burning incense and hot coals on a pan (censer) into the Holy of Holies (Lv 16:12-13). The burning incense was thought to protect the life of the high priest, perhaps because the smoke kept him from seeing the full glory of God.<\/p>\nFrankincense was added to grain for offerings on the altar of burnt offering (Lv 2:1, 15-16; 6:15). It also accompanied the bread of the Presence (24:7) in two dishes. The bronze serpent destroyed by Hezekiah in his reform had become a profane object to which incense was burned (2 Kgs 18:4).<\/p>\nExcept on the Day of Atonement, the incense was offered on a special altar (Lv 4:7; cf. Ex 30:9), where it burned morning and evening and came to be called “perpetual incense” (Ex 30:7-8). Probably the altar of gold in Solomon’s temple (1 Kgs 6:20-22) was the incense altar.<\/p>\nOffering incense was a holy ritual, and persons who offered it with disrespect for procedures were condemned (Lv 10:1-2; Nm 16:6-50). Uzziah, the king of Judah, became a leper because he dared to offer incense (2 Chr 26:16-21). The burning of incense at “high places” is often criticized (e.g., 1 Kgs 22:43), either because the sanctuaries were idolatrous or because their priests did not take proper care as did the priesthood in Jerusalem. Prophets who criticized the offering of incense (Is 1:13; 66:3; Jer 6:20) did so to condemn a formalism that was void of devotion to the God of Israel.<\/p>\nMeaning of Incense<\/p>\nSince incense was such a precious commodity, incense was a fitting offering to God (Mal 1:11). Incense offerings also provided a tangible sense of God’s holiness in which the people could experience atonement for sin (Nm 16:46-47). The smoke rising to the sky symbolized the prayers of the people (Ps 141:2; Lk 1:10; Rv 5:8; 8:3-4). At the same time, the smoke in the temple symbolized the presence of God as it had been portrayed by the cloud in the wilderness (Ex 19:18; 33:9-10; Nm 11:25). Together with the rising sun, the smoke provided a powerful symbol for the glory of the Lord (Is 6:1-7).<\/p>\nThe significance of incense is further enhanced by NT allusions. The Christian’s testimony about Christ is paralleled with the offering of incense (2 Cor 2:14-15). The sweet smell of the gospel is contrasted with the smell of death that leads to doom. Likewise, money from the Philippian Christians came to Paul in the spirit of an incense sacrifice (Phil 4:18), a costly expression of love and devotion. Finally, incense seems to sanctify and accompany the prayers of the saints into the presence of God (Rv 5:8; 8:3-4). None of the NT references call upon the Christian to offer incense, but rather to learn the devotion and dedication to holiness signified by the burning of this precious substance.<\/p>\nSee also<\/em> Plants (Aloe; Balm; Calamus; Cinnamon; Frankincense; Galbanum; Henna; Hyssop; Myrrh; Nard; Storax Tree); Perfume; Tabernacle; Temple.<\/p>","content_en":"<h3>INCENSE<\/h3>\nFragrant spices and oils or sacrifice that sends up perfumed smoke to God in order to please him.<\/p>\nPeople of every age have loved fragrant odors. In ancient times, sacrifices included sweet smells to make the deity happy. The aroma was a crucial factor in whether the god would accept the offering. Therefore, aromatic plants and exotic perfumes were precious for both secular and religious purposes.<\/p>\nSpices and precious oils were valued along with silver and gold. The queen of Sheba brought spices to Solomon as a gift (1 Kgs 10:2). Incense was kept in the royal treasury (2 Kgs 20:13). The price of spices and oils was extremely inflated because of the difficult work of extracting the juices, transportation costs to import them from faraway places, and high profits for merchants who sold the perfumes.<\/p>\nConsequently, lovers sometimes compared their beloved to “myrrh,” a “mountain of myrrh” and a “hill of frankincense” (Sg 1:13; 4:6). The fragrance of incense set the right mood (1:12). Every spice known to a merchant burned beside the couch of Solomon (3:6). A bridegroom delighted in the perfumes of his beloved. She was his own private garden of incense (4:10-14). Even a prostitute burned incense beside her bed (Ez 23:41). No wonder wise men said that “fragrant oil” makes the heart glad and the “sweetness of friendship” comforts the soul (e.g., Prv 27:9).<\/p>\nTypes of Incense<\/p>\nFrankincense is mentioned most often in the Bible. It was imported from India, Somaliland, and Arabia Felix. Myrrh also came from Arabia Felix. Cinnamon was another important fragrance from Ceylon and China. Galbanum, tragacanth (gum), and laudanum all were grown in the mountains of Asia Minor. Galbanum was the most popular of these three, for it was also found in Turkestan, Persia, Syria, and Crete. Henna, saffron, and balsam came from aromatic plants native to Israel. In postexilic times other plants were introduced to Palestine and cultivated there: the rose, narcissus, and jasmine. Onycha seems to have been produced from the local fauna, and musk (muskin) may have been extracted from a gland of the musk deer.<\/p>\nIncense itself came in many forms. It might be used as granules placed in a bag hung around the neck (Sg 1:13). In the main, however, perfumes were in a liquid form, dissolved in olive oil. A good example of this is the “holy anointing oil” (Ex 30:31). Such oils were used to anoint the priests and kings of Israel. Only priests were allowed to prepare and administer them. The incense contained raw spices beaten into a fine consistency and seasoned with salt to make them holy. Stacte, onycha, galbanum, and pure frankincense were mixed in equal proportions, all according to the art of the perfumer (Ex 30:34-37). The spices and incense for the sanctuary were donated as gifts (Nm 7:14-86; Jer 17:26; 41:5) and kept in the temple (Neh 13:5, 9). Josephus described the incense of his day as a much more complicated compound. He listed 13 ingredients in the best incense of the Herodian era.<\/p>\nIncense Offering<\/p>\nArchaeology has demonstrated that incense offerings were common throughout the ancient Near East from the earliest times of organized worship. Egyptian paintings and reliefs from the New Kingdom occasionally show a man holding a censer of burning incense. Incense seems to have been used as well in the rituals of Assyria, Babylonia, and Arabia. Canaanite altars found at Megiddo and Tell Beit Mirsim have horned limestone altars (10th century BC<\/span>) that may have been designed to hold a bowl of incense. Hence, it is safe to assume that incense offerings also played some part in the worship of Israel from the beginning.<\/p>\nIncense offerings seem to have served a multitude of purposes. They may have been used to drive away evil spirits and thereby sanctify all the utensils of the place of worship (Ex 30:26-29). Undoubtedly, the sweet smell of incense provided an antidote to the putrid odor of the animal sacrifices. Therefore, if God was to receive a sweet savor and thereby be pleased with an offering, incense was necessary to compensate for the smell of the sacrifices. However, spices were never added to the flesh of the animals or birds.<\/p>\nIn some instances, incense itself became a sacrifice. As a supplement to other sacrifices, frankincense alone was burned. To alleviate a plague, Aaron performed a ritual of burning incense (Nm 16:46-47). On the Day of Atonement, the high priest carried burning incense and hot coals on a pan (censer) into the Holy of Holies (Lv 16:12-13). The burning incense was thought to protect the life of the high priest, perhaps because the smoke kept him from seeing the full glory of God.<\/p>\nFrankincense was added to grain for offerings on the altar of burnt offering (Lv 2:1, 15-16; 6:15). It also accompanied the bread of the Presence (24:7) in two dishes. The bronze serpent destroyed by Hezekiah in his reform had become a profane object to which incense was burned (2 Kgs 18:4).<\/p>\nExcept on the Day of Atonement, the incense was offered on a special altar (Lv 4:7; cf. Ex 30:9), where it burned morning and evening and came to be called “perpetual incense” (Ex 30:7-8). Probably the altar of gold in Solomon’s temple (1 Kgs 6:20-22) was the incense altar.<\/p>\nOffering incense was a holy ritual, and persons who offered it with disrespect for procedures were condemned (Lv 10:1-2; Nm 16:6-50). Uzziah, the king of Judah, became a leper because he dared to offer incense (2 Chr 26:16-21). The burning of incense at “high places” is often criticized (e.g., 1 Kgs 22:43), either because the sanctuaries were idolatrous or because their priests did not take proper care as did the priesthood in Jerusalem. Prophets who criticized the offering of incense (Is 1:13; 66:3; Jer 6:20) did so to condemn a formalism that was void of devotion to the God of Israel.<\/p>\nMeaning of Incense<\/p>\nSince incense was such a precious commodity, incense was a fitting offering to God (Mal 1:11). Incense offerings also provided a tangible sense of God’s holiness in which the people could experience atonement for sin (Nm 16:46-47). The smoke rising to the sky symbolized the prayers of the people (Ps 141:2; Lk 1:10; Rv 5:8; 8:3-4). At the same time, the smoke in the temple symbolized the presence of God as it had been portrayed by the cloud in the wilderness (Ex 19:18; 33:9-10; Nm 11:25). Together with the rising sun, the smoke provided a powerful symbol for the glory of the Lord (Is 6:1-7).<\/p>\nThe significance of incense is further enhanced by NT allusions. The Christian’s testimony about Christ is paralleled with the offering of incense (2 Cor 2:14-15). The sweet smell of the gospel is contrasted with the smell of death that leads to doom. Likewise, money from the Philippian Christians came to Paul in the spirit of an incense sacrifice (Phil 4:18), a costly expression of love and devotion. Finally, incense seems to sanctify and accompany the prayers of the saints into the presence of God (Rv 5:8; 8:3-4). None of the NT references call upon the Christian to offer incense, but rather to learn the devotion and dedication to holiness signified by the burning of this precious substance.<\/p>\nSee also<\/em> Plants (Aloe; Balm; Calamus; Cinnamon; Frankincense; Galbanum; Henna; Hyssop; Myrrh; Nard; Storax Tree); Perfume; Tabernacle; Temple.<\/p>","summary_ro":"INCENSE Fragrant spices and oils or sacrifice that sends up perfumed smoke to God in order to please him. People of every age have loved fragrant odors. In ancient times, sacrifices included sweet smells to make the deity happy. The aroma was a crucial factor in whether the god would accept the offering. Therefore, aromatic plants and exotic perfumes were precious for both secular and religious purposes. Spices and precious oils were valued along with silver and gold. The queen of Sheba broug...","summary_en":"INCENSE Fragrant spices and oils or sacrifice that sends up perfumed smoke to God in order to please him. People of every age have loved fragrant odors. In ancient times, sacrifices included sweet smells to make the deity happy. The aroma was a crucial factor in whether the god would accept the offering. Therefore, aromatic plants and exotic perfumes were precious for both secular and religious purposes. Spices and precious oils were valued along with silver and gold. The queen of Sheba broug...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59417,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:3","title_en":"Study Note: Apocalipsa 8:3","content_ro":"8:3-4<\/strong> The prayers of God’s people<\/em> ask for God’s ultimate justice and judgment (6:10-11; see also 5:8; Ezra 9:5-6; Ps 141:2; Dan 9:21). The mixture of incense<\/em> and prayers<\/em> that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11) and is prepared to act.<\/p>","content_en":"8:3-4<\/strong> The prayers of God’s people<\/em> ask for God’s ultimate justice and judgment (6:10-11; see also 5:8; Ezra 9:5-6; Ps 141:2; Dan 9:21). The mixture of incense<\/em> and prayers<\/em> that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11) and is prepared to act.<\/p>","summary_ro":"8:3-4 The prayers of God’s people ask for God’s ultimate justice and judgment (6:10-11; see also 5:8; Ezra 9:5-6; Ps 141:2; Dan 9:21). The mixture of incense and prayers that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11) and is prepared to act.","summary_en":"8:3-4 The prayers of God’s people ask for God’s ultimate justice and judgment (6:10-11; see also 5:8; Ezra 9:5-6; Ps 141:2; Dan 9:21). The mixture of incense and prayers that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11) and is prepared to act.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87043,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:3","title_en":"Study Note: Apocalipsa 8:3","content_ro":"8:3-4<\/strong> The prayers of God’s people<\/em> ask for God’s ultimate justice and judgment (6:10-11; see also 5:8; Ezra 9:5-6; Ps 141:2; Dan 9:21). The mixture of incense<\/em> and prayers<\/em> that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11) and is prepared to act.<\/p>","content_en":"8:3-4<\/strong> The prayers of God’s people<\/em> ask for God’s ultimate justice and judgment (6:10-11; see also 5:8; Ezra 9:5-6; Ps 141:2; Dan 9:21). The mixture of incense<\/em> and prayers<\/em> that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11) and is prepared to act.<\/p>","summary_ro":"8:3-4 The prayers of God’s people ask for God’s ultimate justice and judgment (6:10-11; see also 5:8; Ezra 9:5-6; Ps 141:2; Dan 9:21). The mixture of incense and prayers that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11) and is prepared to act.","summary_en":"8:3-4 The prayers of God’s people ask for God’s ultimate justice and judgment (6:10-11; see also 5:8; Ezra 9:5-6; Ps 141:2; Dan 9:21). The mixture of incense and prayers that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11) and is prepared to act.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114669,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:3","title_en":"Study Note: Apocalipsa 8:3","content_ro":"8:3-4<\/strong> The prayers of God’s people<\/em> ask for God’s ultimate justice and judgment (6:10-11; see also 5:8; Ezra 9:5-6; Ps 141:2; Dan 9:21). The mixture of incense<\/em> and prayers<\/em> that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11) and is prepared to act.<\/p>","content_en":"8:3-4<\/strong> The prayers of God’s people<\/em> ask for God’s ultimate justice and judgment (6:10-11; see also 5:8; Ezra 9:5-6; Ps 141:2; Dan 9:21). The mixture of incense<\/em> and prayers<\/em> that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11) and is prepared to act.<\/p>","summary_ro":"8:3-4 The prayers of God’s people ask for God’s ultimate justice and judgment (6:10-11; see also 5:8; Ezra 9:5-6; Ps 141:2; Dan 9:21). The mixture of incense and prayers that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11) and is prepared to act.","summary_en":"8:3-4 The prayers of God’s people ask for God’s ultimate justice and judgment (6:10-11; see also 5:8; Ezra 9:5-6; Ps 141:2; Dan 9:21). The mixture of incense and prayers that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11) and is prepared to act.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142295,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:3","title_en":"Study Note: Apocalipsa 8:3","content_ro":"8:3-4<\/strong> The prayers of God’s people<\/em> ask for God’s ultimate justice and judgment (6:10-11; see also 5:8; Ezra 9:5-6; Ps 141:2; Dan 9:21). The mixture of incense<\/em> and prayers<\/em> that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11) and is prepared to act.<\/p>","content_en":"8:3-4<\/strong> The prayers of God’s people<\/em> ask for God’s ultimate justice and judgment (6:10-11; see also 5:8; Ezra 9:5-6; Ps 141:2; Dan 9:21). The mixture of incense<\/em> and prayers<\/em> that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11) and is prepared to act.<\/p>","summary_ro":"8:3-4 The prayers of God’s people ask for God’s ultimate justice and judgment (6:10-11; see also 5:8; Ezra 9:5-6; Ps 141:2; Dan 9:21). The mixture of incense and prayers that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11) and is prepared to act.","summary_en":"8:3-4 The prayers of God’s people ask for God’s ultimate justice and judgment (6:10-11; see also 5:8; Ezra 9:5-6; Ps 141:2; Dan 9:21). The mixture of incense and prayers that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11) and is prepared to act.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59976,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Altars","title_en":"Altars","content_ro":"<h3>Altars<\/h3>\nThe first recorded altar in Scripture was built by Noah (Gen 8:20-21), though Cain and Abel gave God an offering (4:3-5). The patriarchs built numerous altars (see 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke to rise unhindered. Intended as a memorial or a place for sacrifice, an altar was the most common image of worship in the Old Testament and in the wider ancient world. The typical altar was on a raised platform accessed by a ramp or stairway; this elevated the sacrificial worship toward heaven. The four horns on the corners of many altars (see Exod 27:2) marked off the sacred space of meeting between divine and human realms. Through sacrifice and burning, the offering was transferred from the visible to the invisible world.<\/p>\nJesus unites the various aspects of the altar imagery in himself as high priest, sacrificial lamb, and altar (see Heb 4:14-15; 7:24, 27; 9:14, 26; 10:10; 13:10, 12). Jesus anticipated his own sacrifice in his reference to the blood of martyrs (see Matt 23:35; Luke 11:50-51), and the cross serves as the final altar. Thus, the enthroned Lamb in Revelation removes the need for temple and altar (Rev 21:22).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 8:20-21; 12:7-8; 22:9-14; 33:20; Exod 20:24-26; Josh 22:10-34; 1 Kgs 18:20-40; Hos 8:11-13; Matt 5:23-24; Heb 13:10-14; Rev 6:9; 8:3-5<\/p>","content_en":"<h3>Altars<\/h3>\nThe first recorded altar in Scripture was built by Noah (Gen 8:20-21), though Cain and Abel gave God an offering (4:3-5). The patriarchs built numerous altars (see 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke to rise unhindered. Intended as a memorial or a place for sacrifice, an altar was the most common image of worship in the Old Testament and in the wider ancient world. The typical altar was on a raised platform accessed by a ramp or stairway; this elevated the sacrificial worship toward heaven. The four horns on the corners of many altars (see Exod 27:2) marked off the sacred space of meeting between divine and human realms. Through sacrifice and burning, the offering was transferred from the visible to the invisible world.<\/p>\nJesus unites the various aspects of the altar imagery in himself as high priest, sacrificial lamb, and altar (see Heb 4:14-15; 7:24, 27; 9:14, 26; 10:10; 13:10, 12). Jesus anticipated his own sacrifice in his reference to the blood of martyrs (see Matt 23:35; Luke 11:50-51), and the cross serves as the final altar. Thus, the enthroned Lamb in Revelation removes the need for temple and altar (Rev 21:22).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 8:20-21; 12:7-8; 22:9-14; 33:20; Exod 20:24-26; Josh 22:10-34; 1 Kgs 18:20-40; Hos 8:11-13; Matt 5:23-24; Heb 13:10-14; Rev 6:9; 8:3-5<\/p>","summary_ro":"Altars The first recorded altar in Scripture was built by Noah (Gen 8:20-21), though Cain and Abel gave God an offering (4:3-5). The patriarchs built numerous altars (see 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke to rise unhindered. Int...","summary_en":"Altars The first recorded altar in Scripture was built by Noah (Gen 8:20-21), though Cain and Abel gave God an offering (4:3-5). The patriarchs built numerous altars (see 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke to rise unhindered. Int...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66705,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87602,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Altars","title_en":"Altars","content_ro":"<h3>Altars<\/h3>\nThe first recorded altar in Scripture was built by Noah (Gen 8:20-21), though Cain and Abel gave God an offering (4:3-5). The patriarchs built numerous altars (see 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke to rise unhindered. Intended as a memorial or a place for sacrifice, an altar was the most common image of worship in the Old Testament and in the wider ancient world. The typical altar was on a raised platform accessed by a ramp or stairway; this elevated the sacrificial worship toward heaven. The four horns on the corners of many altars (see Exod 27:2) marked off the sacred space of meeting between divine and human realms. Through sacrifice and burning, the offering was transferred from the visible to the invisible world.<\/p>\nJesus unites the various aspects of the altar imagery in himself as high priest, sacrificial lamb, and altar (see Heb 4:14-15; 7:24, 27; 9:14, 26; 10:10; 13:10, 12). Jesus anticipated his own sacrifice in his reference to the blood of martyrs (see Matt 23:35; Luke 11:50-51), and the cross serves as the final altar. Thus, the enthroned Lamb in Revelation removes the need for temple and altar (Rev 21:22).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 8:20-21; 12:7-8; 22:9-14; 33:20; Exod 20:24-26; Josh 22:10-34; 1 Kgs 18:20-40; Hos 8:11-13; Matt 5:23-24; Heb 13:10-14; Rev 6:9; 8:3-5<\/p>","content_en":"<h3>Altars<\/h3>\nThe first recorded altar in Scripture was built by Noah (Gen 8:20-21), though Cain and Abel gave God an offering (4:3-5). The patriarchs built numerous altars (see 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke to rise unhindered. Intended as a memorial or a place for sacrifice, an altar was the most common image of worship in the Old Testament and in the wider ancient world. The typical altar was on a raised platform accessed by a ramp or stairway; this elevated the sacrificial worship toward heaven. The four horns on the corners of many altars (see Exod 27:2) marked off the sacred space of meeting between divine and human realms. Through sacrifice and burning, the offering was transferred from the visible to the invisible world.<\/p>\nJesus unites the various aspects of the altar imagery in himself as high priest, sacrificial lamb, and altar (see Heb 4:14-15; 7:24, 27; 9:14, 26; 10:10; 13:10, 12). Jesus anticipated his own sacrifice in his reference to the blood of martyrs (see Matt 23:35; Luke 11:50-51), and the cross serves as the final altar. Thus, the enthroned Lamb in Revelation removes the need for temple and altar (Rev 21:22).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 8:20-21; 12:7-8; 22:9-14; 33:20; Exod 20:24-26; Josh 22:10-34; 1 Kgs 18:20-40; Hos 8:11-13; Matt 5:23-24; Heb 13:10-14; Rev 6:9; 8:3-5<\/p>","summary_ro":"Altars The first recorded altar in Scripture was built by Noah (Gen 8:20-21), though Cain and Abel gave God an offering (4:3-5). The patriarchs built numerous altars (see 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke to rise unhindered. Int...","summary_en":"Altars The first recorded altar in Scripture was built by Noah (Gen 8:20-21), though Cain and Abel gave God an offering (4:3-5). The patriarchs built numerous altars (see 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke to rise unhindered. Int...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94331,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115228,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Altars","title_en":"Altars","content_ro":"<h3>Altars<\/h3>\nThe first recorded altar in Scripture was built by Noah (Gen 8:20-21), though Cain and Abel gave God an offering (4:3-5). The patriarchs built numerous altars (see 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke to rise unhindered. Intended as a memorial or a place for sacrifice, an altar was the most common image of worship in the Old Testament and in the wider ancient world. The typical altar was on a raised platform accessed by a ramp or stairway; this elevated the sacrificial worship toward heaven. The four horns on the corners of many altars (see Exod 27:2) marked off the sacred space of meeting between divine and human realms. Through sacrifice and burning, the offering was transferred from the visible to the invisible world.<\/p>\nJesus unites the various aspects of the altar imagery in himself as high priest, sacrificial lamb, and altar (see Heb 4:14-15; 7:24, 27; 9:14, 26; 10:10; 13:10, 12). Jesus anticipated his own sacrifice in his reference to the blood of martyrs (see Matt 23:35; Luke 11:50-51), and the cross serves as the final altar. Thus, the enthroned Lamb in Revelation removes the need for temple and altar (Rev 21:22).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 8:20-21; 12:7-8; 22:9-14; 33:20; Exod 20:24-26; Josh 22:10-34; 1 Kgs 18:20-40; Hos 8:11-13; Matt 5:23-24; Heb 13:10-14; Rev 6:9; 8:3-5<\/p>","content_en":"<h3>Altars<\/h3>\nThe first recorded altar in Scripture was built by Noah (Gen 8:20-21), though Cain and Abel gave God an offering (4:3-5). The patriarchs built numerous altars (see 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke to rise unhindered. Intended as a memorial or a place for sacrifice, an altar was the most common image of worship in the Old Testament and in the wider ancient world. The typical altar was on a raised platform accessed by a ramp or stairway; this elevated the sacrificial worship toward heaven. The four horns on the corners of many altars (see Exod 27:2) marked off the sacred space of meeting between divine and human realms. Through sacrifice and burning, the offering was transferred from the visible to the invisible world.<\/p>\nJesus unites the various aspects of the altar imagery in himself as high priest, sacrificial lamb, and altar (see Heb 4:14-15; 7:24, 27; 9:14, 26; 10:10; 13:10, 12). Jesus anticipated his own sacrifice in his reference to the blood of martyrs (see Matt 23:35; Luke 11:50-51), and the cross serves as the final altar. Thus, the enthroned Lamb in Revelation removes the need for temple and altar (Rev 21:22).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 8:20-21; 12:7-8; 22:9-14; 33:20; Exod 20:24-26; Josh 22:10-34; 1 Kgs 18:20-40; Hos 8:11-13; Matt 5:23-24; Heb 13:10-14; Rev 6:9; 8:3-5<\/p>","summary_ro":"Altars The first recorded altar in Scripture was built by Noah (Gen 8:20-21), though Cain and Abel gave God an offering (4:3-5). The patriarchs built numerous altars (see 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke to rise unhindered. Int...","summary_en":"Altars The first recorded altar in Scripture was built by Noah (Gen 8:20-21), though Cain and Abel gave God an offering (4:3-5). The patriarchs built numerous altars (see 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke to rise unhindered. Int...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121957,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142854,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Altars","title_en":"Altars","content_ro":"<h3>Altars<\/h3>\nThe first recorded altar in Scripture was built by Noah (Gen 8:20-21), though Cain and Abel gave God an offering (4:3-5). The patriarchs built numerous altars (see 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke to rise unhindered. Intended as a memorial or a place for sacrifice, an altar was the most common image of worship in the Old Testament and in the wider ancient world. The typical altar was on a raised platform accessed by a ramp or stairway; this elevated the sacrificial worship toward heaven. The four horns on the corners of many altars (see Exod 27:2) marked off the sacred space of meeting between divine and human realms. Through sacrifice and burning, the offering was transferred from the visible to the invisible world.<\/p>\nJesus unites the various aspects of the altar imagery in himself as high priest, sacrificial lamb, and altar (see Heb 4:14-15; 7:24, 27; 9:14, 26; 10:10; 13:10, 12). Jesus anticipated his own sacrifice in his reference to the blood of martyrs (see Matt 23:35; Luke 11:50-51), and the cross serves as the final altar. Thus, the enthroned Lamb in Revelation removes the need for temple and altar (Rev 21:22).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 8:20-21; 12:7-8; 22:9-14; 33:20; Exod 20:24-26; Josh 22:10-34; 1 Kgs 18:20-40; Hos 8:11-13; Matt 5:23-24; Heb 13:10-14; Rev 6:9; 8:3-5<\/p>","content_en":"<h3>Altars<\/h3>\nThe first recorded altar in Scripture was built by Noah (Gen 8:20-21), though Cain and Abel gave God an offering (4:3-5). The patriarchs built numerous altars (see 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke to rise unhindered. Intended as a memorial or a place for sacrifice, an altar was the most common image of worship in the Old Testament and in the wider ancient world. The typical altar was on a raised platform accessed by a ramp or stairway; this elevated the sacrificial worship toward heaven. The four horns on the corners of many altars (see Exod 27:2) marked off the sacred space of meeting between divine and human realms. Through sacrifice and burning, the offering was transferred from the visible to the invisible world.<\/p>\nJesus unites the various aspects of the altar imagery in himself as high priest, sacrificial lamb, and altar (see Heb 4:14-15; 7:24, 27; 9:14, 26; 10:10; 13:10, 12). Jesus anticipated his own sacrifice in his reference to the blood of martyrs (see Matt 23:35; Luke 11:50-51), and the cross serves as the final altar. Thus, the enthroned Lamb in Revelation removes the need for temple and altar (Rev 21:22).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 8:20-21; 12:7-8; 22:9-14; 33:20; Exod 20:24-26; Josh 22:10-34; 1 Kgs 18:20-40; Hos 8:11-13; Matt 5:23-24; Heb 13:10-14; Rev 6:9; 8:3-5<\/p>","summary_ro":"Altars The first recorded altar in Scripture was built by Noah (Gen 8:20-21), though Cain and Abel gave God an offering (4:3-5). The patriarchs built numerous altars (see 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke to rise unhindered. Int...","summary_en":"Altars The first recorded altar in Scripture was built by Noah (Gen 8:20-21), though Cain and Abel gave God an offering (4:3-5). The patriarchs built numerous altars (see 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke to rise unhindered. Int...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149583,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\nThroughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\nAngels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\nThe ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\nSome angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\nPassages for Further Study<\/strong><\/p>\nPs 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":1182,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Altar","title_en":"Altar","content_ro":"<h3>ALTAR<\/h3>\nThe platform upon which offerings are made to the deity. This may include a ritual sacrifice of animals or a burning of incense before God (Ex 30:1-10). The Hebrew word for altar and the verb “to slaughter” both derive from the same root word; they are terms used in connection with the ritual of sacrificing animals to God as a covering for sin. The Greek terms also point to sacrificing animals. The practice was not peculiar to Israel but was widely known in the ancient Middle East. Israel’s immediate neighbors, the Canaanites, had their own altars and rituals. The altar was always a raised-up place.<\/p>\nThe Bible refers to several altars built by the patriarchs. Noah offered burnt offerings (Gn 8:20). Abraham built an altar at Shechem (Gn 12:7), another at Bethel (Gn 12:8), and one on Mt Moriah (Gn 22:9). Isaac built an altar at Beersheba (Gn 26:25), and Jacob at Shechem (Gn 33:20) and Bethel (Gn 35:7). Moses built one at Rephidim (Ex 17:15) and another at Horeb (Ex 24:4). In each case the altar was erected to commemorate an event in which God had helped the offerer.<\/p>\nTwo altars were used in the tabernacle. One, measuring 5 by 5 by 3 cubits (7.5 by 7.5 by 4.5 feet; 2.3 by 2.3 by 1.4 meters), was made of acacia wood overlaid with bronze and used for burnt offerings (Ex 27:1-8; 38:1-7). The other, smaller one, the golden altar, was about 18 inches (45 centimeters) square and 3 feet (90 centimeters) high, and was used to burn incense before the veil (Ex 30:1-10; 40:5).<\/p>\nIn Exodus 20:24-26, instructions were given to Israel to make an altar of earth or of unhewn stones, upon which burnt offerings and peace offerings were to be made in every place where God caused his name to dwell. This very general prescription seems to have allowed various individuals to erect an altar from time to time. Joshua built an altar on Mt Ebal (Jos 8:30-31); the Reubenites, Gadites, and the half-tribe of Manasseh built one in Transjordan (Jos 22:10-16); Gideon built one in Ophrah (Jgs 6:24); the family of David in Bethlehem (1 Sm 20:6, 29); David at the threshing floor of Araunah (2 Sm 24:25); and Elijah on Mt Carmel (1 Kgs 18:30). Apart from Elijah’s altar these all predated Solomon’s temple.<\/p>\nThere were two altars in Solomon’s temple. One was 20 cubits square (about 25 feet; 7.6 meters) and 10 cubits high (about 12.5 feet; 3.8 meters). It was made of bronze and used for burnt offerings. It remained the center of temple worship until the temple was destroyed, although in the days of King Ahaz it was removed from its place to the northern side of the temple at the command of the Assyrian ruler Tiglath-pileser (2 Kgs 16:14). It was later restored to its proper place by Hezekiah (2 Chr 29:18). The second, the incense altar, stood in front of the veil. It was made of cedar and overlaid with gold (1 Kgs 6:20-22).<\/p>\nDuring the exile, when the temple lay in ruins, Ezekiel had a vision of the restored temple in Jerusalem. There was an elaborate altar of burnt offering, rising in three terraces to a height of 10 cubits (17.5 feet; 5.3 meters) and resting on a base about 20 cubits (35 feet; 10.6 meters) square. Although the altar was visionary, it emphasized the need for atonement in Israel (Ez 43:13-17). No reference is made to an incense altar.<\/p>\nZerubbabel built an altar of burnt offerings (Ezr 3:2) that Antiochus Epiphanes desecrated with a “desolating sacrilege,” probably an image of Zeus (1 Macc 1:54). There was also an altar of incense. Antiochus Epiphanes carried off the golden altar (1 Macc 1:21) in 169 BC<\/span>. Both were later restored by Judas Maccabeus (1 Macc 4:44-49).<\/p>\n\nIn Christian worship no altar was required, since in the death of Jesus Christ the final sacrifice for sin had been made. There are numerous references to both the altar of burnt offering in the temple (Mt 5:23-24; 23:18-20, 35; Lk 11:51; 1 Cor 9:13; 10:18; Heb 7:13; Rv 11:1) and the altar of incense, both in the earthly temple (Lk 1:11) and in the heavenly temple (Rv 6:9; 8:5; 9:13).<\/p>\nSee also<\/em> Tabernacle; Temple.<\/p>","content_en":"<h3>ALTAR<\/h3>\nThe platform upon which offerings are made to the deity. This may include a ritual sacrifice of animals or a burning of incense before God (Ex 30:1-10). The Hebrew word for altar and the verb “to slaughter” both derive from the same root word; they are terms used in connection with the ritual of sacrificing animals to God as a covering for sin. The Greek terms also point to sacrificing animals. The practice was not peculiar to Israel but was widely known in the ancient Middle East. Israel’s immediate neighbors, the Canaanites, had their own altars and rituals. The altar was always a raised-up place.<\/p>\nThe Bible refers to several altars built by the patriarchs. Noah offered burnt offerings (Gn 8:20). Abraham built an altar at Shechem (Gn 12:7), another at Bethel (Gn 12:8), and one on Mt Moriah (Gn 22:9). Isaac built an altar at Beersheba (Gn 26:25), and Jacob at Shechem (Gn 33:20) and Bethel (Gn 35:7). Moses built one at Rephidim (Ex 17:15) and another at Horeb (Ex 24:4). In each case the altar was erected to commemorate an event in which God had helped the offerer.<\/p>\nTwo altars were used in the tabernacle. One, measuring 5 by 5 by 3 cubits (7.5 by 7.5 by 4.5 feet; 2.3 by 2.3 by 1.4 meters), was made of acacia wood overlaid with bronze and used for burnt offerings (Ex 27:1-8; 38:1-7). The other, smaller one, the golden altar, was about 18 inches (45 centimeters) square and 3 feet (90 centimeters) high, and was used to burn incense before the veil (Ex 30:1-10; 40:5).<\/p>\nIn Exodus 20:24-26, instructions were given to Israel to make an altar of earth or of unhewn stones, upon which burnt offerings and peace offerings were to be made in every place where God caused his name to dwell. This very general prescription seems to have allowed various individuals to erect an altar from time to time. Joshua built an altar on Mt Ebal (Jos 8:30-31); the Reubenites, Gadites, and the half-tribe of Manasseh built one in Transjordan (Jos 22:10-16); Gideon built one in Ophrah (Jgs 6:24); the family of David in Bethlehem (1 Sm 20:6, 29); David at the threshing floor of Araunah (2 Sm 24:25); and Elijah on Mt Carmel (1 Kgs 18:30). Apart from Elijah’s altar these all predated Solomon’s temple.<\/p>\nThere were two altars in Solomon’s temple. One was 20 cubits square (about 25 feet; 7.6 meters) and 10 cubits high (about 12.5 feet; 3.8 meters). It was made of bronze and used for burnt offerings. It remained the center of temple worship until the temple was destroyed, although in the days of King Ahaz it was removed from its place to the northern side of the temple at the command of the Assyrian ruler Tiglath-pileser (2 Kgs 16:14). It was later restored to its proper place by Hezekiah (2 Chr 29:18). The second, the incense altar, stood in front of the veil. It was made of cedar and overlaid with gold (1 Kgs 6:20-22).<\/p>\nDuring the exile, when the temple lay in ruins, Ezekiel had a vision of the restored temple in Jerusalem. There was an elaborate altar of burnt offering, rising in three terraces to a height of 10 cubits (17.5 feet; 5.3 meters) and resting on a base about 20 cubits (35 feet; 10.6 meters) square. Although the altar was visionary, it emphasized the need for atonement in Israel (Ez 43:13-17). No reference is made to an incense altar.<\/p>\nZerubbabel built an altar of burnt offerings (Ezr 3:2) that Antiochus Epiphanes desecrated with a “desolating sacrilege,” probably an image of Zeus (1 Macc 1:54). There was also an altar of incense. Antiochus Epiphanes carried off the golden altar (1 Macc 1:21) in 169 BC<\/span>. Both were later restored by Judas Maccabeus (1 Macc 4:44-49).<\/p>\n\nIn Christian worship no altar was required, since in the death of Jesus Christ the final sacrifice for sin had been made. There are numerous references to both the altar of burnt offering in the temple (Mt 5:23-24; 23:18-20, 35; Lk 11:51; 1 Cor 9:13; 10:18; Heb 7:13; Rv 11:1) and the altar of incense, both in the earthly temple (Lk 1:11) and in the heavenly temple (Rv 6:9; 8:5; 9:13).<\/p>\nSee also<\/em> Tabernacle; Temple.<\/p>","summary_ro":"ALTAR The platform upon which offerings are made to the deity. This may include a ritual sacrifice of animals or a burning of incense before God (Ex 30:1-10). The Hebrew word for altar and the verb “to slaughter” both derive from the same root word; they are terms used in connection with the ritual of sacrificing animals to God as a covering for sin. The Greek terms also point to sacrificing animals. The practice was not peculiar to Israel but was widely known in the ancient Middle East. Isra...","summary_en":"ALTAR The platform upon which offerings are made to the deity. This may include a ritual sacrifice of animals or a burning of incense before God (Ex 30:1-10). The Hebrew word for altar and the verb “to slaughter” both derive from the same root word; they are terms used in connection with the ritual of sacrificing animals to God as a covering for sin. The Greek terms also point to sacrificing animals. The practice was not peculiar to Israel but was widely known in the ancient Middle East. Isra...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23325,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lightning","title_en":"Lightning","content_ro":"<h3>LIGHTNING<\/h3>\nThe flashing of light. When the Bible speaks of lightning, it usually has to do with God making an appearance. It occurs, therefore, at very dramatic moments, as when God comes down upon Mt Sinai just before giving the Ten Commandments to Moses (Ex 19:16); or referring to the return of Jesus (Mt 24:27), where lightning is only one of many spectacular signs of the event (Ez 1:14; Dn 10:6). It is a common symbol also in Revelation (Rv 4:5; 8:5; 16:18), a book whose chief concern is to give a vision of God.<\/p>\nSometimes the figure of lightning speaks of God in special ways. It can accompany judgment against God’s enemies (2 Sm 22:15; Rv 16:18). More often, it points to God’s power and kingship over all creation (Ps 135:7). Lightning is one of the things God mentions to Job (Jb 38:35) to show him how great is the creation and the Creator, and how small Job is by comparison (compare Ps 77:16-18).<\/p>","content_en":"<h3>LIGHTNING<\/h3>\nThe flashing of light. When the Bible speaks of lightning, it usually has to do with God making an appearance. It occurs, therefore, at very dramatic moments, as when God comes down upon Mt Sinai just before giving the Ten Commandments to Moses (Ex 19:16); or referring to the return of Jesus (Mt 24:27), where lightning is only one of many spectacular signs of the event (Ez 1:14; Dn 10:6). It is a common symbol also in Revelation (Rv 4:5; 8:5; 16:18), a book whose chief concern is to give a vision of God.<\/p>\nSometimes the figure of lightning speaks of God in special ways. It can accompany judgment against God’s enemies (2 Sm 22:15; Rv 16:18). More often, it points to God’s power and kingship over all creation (Ps 135:7). Lightning is one of the things God mentions to Job (Jb 38:35) to show him how great is the creation and the Creator, and how small Job is by comparison (compare Ps 77:16-18).<\/p>","summary_ro":"LIGHTNING The flashing of light. When the Bible speaks of lightning, it usually has to do with God making an appearance. It occurs, therefore, at very dramatic moments, as when God comes down upon Mt Sinai just before giving the Ten Commandments to Moses (Ex 19:16); or referring to the return of Jesus (Mt 24:27), where lightning is only one of many spectacular signs of the event (Ez 1:14; Dn 10:6). It is a common symbol also in Revelation (Rv 4:5; 8:5; 16:18), a book whose chief concern is to...","summary_en":"LIGHTNING The flashing of light. When the Bible speaks of lightning, it usually has to do with God making an appearance. It occurs, therefore, at very dramatic moments, as when God comes down upon Mt Sinai just before giving the Ten Commandments to Moses (Ex 19:16); or referring to the return of Jesus (Mt 24:27), where lightning is only one of many spectacular signs of the event (Ez 1:14; Dn 10:6). It is a common symbol also in Revelation (Rv 4:5; 8:5; 16:18), a book whose chief concern is to...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59418,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:5","title_en":"Study Note: Apocalipsa 8:5","content_ro":"8:5<\/strong> The action of the angel,<\/em> as he throws fire<\/em> . . .<\/em> down upon the earth,<\/em> signals the dramatic beginning of God’s judgment (see Gen 19:24; Exod 9:23; Lev 10:2; Deut 9:3; 2 Kgs 1:10). • thunder . . . lightning . . . earthquake:<\/em> These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19; 16:18; see Exod 19:18-19; 1 Kgs 19:11-12; Isa 29:6).<\/p>","content_en":"8:5<\/strong> The action of the angel,<\/em> as he throws fire<\/em> . . .<\/em> down upon the earth,<\/em> signals the dramatic beginning of God’s judgment (see Gen 19:24; Exod 9:23; Lev 10:2; Deut 9:3; 2 Kgs 1:10). • thunder . . . lightning . . . earthquake:<\/em> These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19; 16:18; see Exod 19:18-19; 1 Kgs 19:11-12; Isa 29:6).<\/p>","summary_ro":"8:5 The action of the angel, as he throws fire . . . down upon the earth, signals the dramatic beginning of God’s judgment (see Gen 19:24; Exod 9:23; Lev 10:2; Deut 9:3; 2 Kgs 1:10). • thunder . . . lightning . . . earthquake: These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19; 16:18; see Exod 19:18-19; 1 Kgs 19:11-12; Isa 29:6).","summary_en":"8:5 The action of the angel, as he throws fire . . . down upon the earth, signals the dramatic beginning of God’s judgment (see Gen 19:24; Exod 9:23; Lev 10:2; Deut 9:3; 2 Kgs 1:10). • thunder . . . lightning . . . earthquake: These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19; 16:18; see Exod 19:18-19; 1 Kgs 19:11-12; Isa 29:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87044,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:5","title_en":"Study Note: Apocalipsa 8:5","content_ro":"8:5<\/strong> The action of the angel,<\/em> as he throws fire<\/em> . . .<\/em> down upon the earth,<\/em> signals the dramatic beginning of God’s judgment (see Gen 19:24; Exod 9:23; Lev 10:2; Deut 9:3; 2 Kgs 1:10). • thunder . . . lightning . . . earthquake:<\/em> These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19; 16:18; see Exod 19:18-19; 1 Kgs 19:11-12; Isa 29:6).<\/p>","content_en":"8:5<\/strong> The action of the angel,<\/em> as he throws fire<\/em> . . .<\/em> down upon the earth,<\/em> signals the dramatic beginning of God’s judgment (see Gen 19:24; Exod 9:23; Lev 10:2; Deut 9:3; 2 Kgs 1:10). • thunder . . . lightning . . . earthquake:<\/em> These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19; 16:18; see Exod 19:18-19; 1 Kgs 19:11-12; Isa 29:6).<\/p>","summary_ro":"8:5 The action of the angel, as he throws fire . . . down upon the earth, signals the dramatic beginning of God’s judgment (see Gen 19:24; Exod 9:23; Lev 10:2; Deut 9:3; 2 Kgs 1:10). • thunder . . . lightning . . . earthquake: These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19; 16:18; see Exod 19:18-19; 1 Kgs 19:11-12; Isa 29:6).","summary_en":"8:5 The action of the angel, as he throws fire . . . down upon the earth, signals the dramatic beginning of God’s judgment (see Gen 19:24; Exod 9:23; Lev 10:2; Deut 9:3; 2 Kgs 1:10). • thunder . . . lightning . . . earthquake: These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19; 16:18; see Exod 19:18-19; 1 Kgs 19:11-12; Isa 29:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114670,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:5","title_en":"Study Note: Apocalipsa 8:5","content_ro":"8:5<\/strong> The action of the angel,<\/em> as he throws fire<\/em> . . .<\/em> down upon the earth,<\/em> signals the dramatic beginning of God’s judgment (see Gen 19:24; Exod 9:23; Lev 10:2; Deut 9:3; 2 Kgs 1:10). • thunder . . . lightning . . . earthquake:<\/em> These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19; 16:18; see Exod 19:18-19; 1 Kgs 19:11-12; Isa 29:6).<\/p>","content_en":"8:5<\/strong> The action of the angel,<\/em> as he throws fire<\/em> . . .<\/em> down upon the earth,<\/em> signals the dramatic beginning of God’s judgment (see Gen 19:24; Exod 9:23; Lev 10:2; Deut 9:3; 2 Kgs 1:10). • thunder . . . lightning . . . earthquake:<\/em> These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19; 16:18; see Exod 19:18-19; 1 Kgs 19:11-12; Isa 29:6).<\/p>","summary_ro":"8:5 The action of the angel, as he throws fire . . . down upon the earth, signals the dramatic beginning of God’s judgment (see Gen 19:24; Exod 9:23; Lev 10:2; Deut 9:3; 2 Kgs 1:10). • thunder . . . lightning . . . earthquake: These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19; 16:18; see Exod 19:18-19; 1 Kgs 19:11-12; Isa 29:6).","summary_en":"8:5 The action of the angel, as he throws fire . . . down upon the earth, signals the dramatic beginning of God’s judgment (see Gen 19:24; Exod 9:23; Lev 10:2; Deut 9:3; 2 Kgs 1:10). • thunder . . . lightning . . . earthquake: These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19; 16:18; see Exod 19:18-19; 1 Kgs 19:11-12; Isa 29:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142296,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:5","title_en":"Study Note: Apocalipsa 8:5","content_ro":"8:5<\/strong> The action of the angel,<\/em> as he throws fire<\/em> . . .<\/em> down upon the earth,<\/em> signals the dramatic beginning of God’s judgment (see Gen 19:24; Exod 9:23; Lev 10:2; Deut 9:3; 2 Kgs 1:10). • thunder . . . lightning . . . earthquake:<\/em> These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19; 16:18; see Exod 19:18-19; 1 Kgs 19:11-12; Isa 29:6).<\/p>","content_en":"8:5<\/strong> The action of the angel,<\/em> as he throws fire<\/em> . . .<\/em> down upon the earth,<\/em> signals the dramatic beginning of God’s judgment (see Gen 19:24; Exod 9:23; Lev 10:2; Deut 9:3; 2 Kgs 1:10). • thunder . . . lightning . . . earthquake:<\/em> These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19; 16:18; see Exod 19:18-19; 1 Kgs 19:11-12; Isa 29:6).<\/p>","summary_ro":"8:5 The action of the angel, as he throws fire . . . down upon the earth, signals the dramatic beginning of God’s judgment (see Gen 19:24; Exod 9:23; Lev 10:2; Deut 9:3; 2 Kgs 1:10). • thunder . . . lightning . . . earthquake: These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19; 16:18; see Exod 19:18-19; 1 Kgs 19:11-12; Isa 29:6).","summary_en":"8:5 The action of the angel, as he throws fire . . . down upon the earth, signals the dramatic beginning of God’s judgment (see Gen 19:24; Exod 9:23; Lev 10:2; Deut 9:3; 2 Kgs 1:10). • thunder . . . lightning . . . earthquake: These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19; 16:18; see Exod 19:18-19; 1 Kgs 19:11-12; Isa 29:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":32965,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Revelation","title_en":"Book of Revelation","content_ro":"<h3>REVELATION, Book of<\/h3>\nLast book of the Bible, containing revelations concerning the events of the last days.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, Destination<\/p>\n• Background<\/p>\n• Methods of Interpreting Revelation<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\n\nAuthor<\/p>\nThe earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\nFrom the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\nDate, Origin, Destination<\/p>\nOnly two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (AD<\/span> 81–96).<\/p>\nThe origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\nLikewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\nBackground<\/p>\nThe book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\nThe language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\nWhile the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\nThe letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\nRevelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: apokalupsis<\/span>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 BC<\/span> to AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\nMuch more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\nMethods of Interpreting Revelation<\/p>\nFour traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\nThis view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\nVariations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\nAs the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\nAccording to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\nThis method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\nPurpose and Teaching<\/p>\nNT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\nContent<\/p>\nThe main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\nThe first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\nThe first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\nAfter a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\nThese seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\nEach message generally follows a common literary plan consisting of seven parts:<\/p>\n1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\nIn view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\nChapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\nA new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\nChapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\nThe opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\nThe seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\nThe change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\nSome scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\nAfter the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\nAfter a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\nOpinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\nAs in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\nThe last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\nThe major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\nChapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\nThe seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\nIn this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\nSince the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\nThe woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\nTurning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\nThe dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\nThe two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\nChapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\nThe series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\nChapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\nThese occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\nTo a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\nChapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\nIn stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\nFinally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\nThis vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\nAlthough Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\nThe Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\nThe binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\nIn Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\nThe language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\nJohn here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\nAllusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\nThe connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\nWith consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\nSee also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\nLast book of the Bible, containing revelations concerning the events of the last days.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, Destination<\/p>\n• Background<\/p>\n• Methods of Interpreting Revelation<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\n\nAuthor<\/p>\nThe earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\nFrom the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\nDate, Origin, Destination<\/p>\nOnly two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (AD<\/span> 81–96).<\/p>\nThe origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\nLikewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\nBackground<\/p>\nThe book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\nThe language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\nWhile the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\nThe letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\nRevelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: apokalupsis<\/span>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 BC<\/span> to AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\nMuch more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\nMethods of Interpreting Revelation<\/p>\nFour traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\nThis view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\nVariations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\nAs the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\nAccording to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\nThis method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\nPurpose and Teaching<\/p>\nNT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\nContent<\/p>\nThe main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\nThe first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\nThe first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\nAfter a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\nThese seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\nEach message generally follows a common literary plan consisting of seven parts:<\/p>\n1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\nIn view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\nChapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\nA new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\nChapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\nThe opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\nThe seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\nThe change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\nSome scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\nAfter the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\nAfter a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\nOpinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\nAs in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\nThe last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\nThe major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\nChapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\nThe seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\nIn this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\nSince the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\nThe woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\nTurning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\nThe dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\nThe two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\nChapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\nThe series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\nChapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\nThese occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\nTo a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\nChapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\nIn stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\nFinally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\nThis vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\nAlthough Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\nThe Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\nThe binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\nIn Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\nThe language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\nJohn here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\nAllusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\nThe connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\nWith consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\nSee also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","summary_ro":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","summary_en":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59414,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:6","title_en":"Study Note: Apocalipsa 8:6","content_ro":"8:2–11:19<\/strong> The second cycle of judgments is structured around seven trumpets<\/em>. Like the first cycle (6:1–8:1), this one contains an interlude (10:1–11:14; cp. 7:1-17) and ends with a glimpse of God’s eternal Kingdom (11:15-19; see 7:9–8:1). • The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.<\/p>","content_en":"8:2–11:19<\/strong> The second cycle of judgments is structured around seven trumpets<\/em>. Like the first cycle (6:1–8:1), this one contains an interlude (10:1–11:14; cp. 7:1-17) and ends with a glimpse of God’s eternal Kingdom (11:15-19; see 7:9–8:1). • The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.<\/p>","summary_ro":"8:2–11:19 The second cycle of judgments is structured around seven trumpets. Like the first cycle (6:1–8:1), this one contains an interlude (10:1–11:14; cp. 7:1-17) and ends with a glimpse of God’s eternal Kingdom (11:15-19; see 7:9–8:1). • The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.","summary_en":"8:2–11:19 The second cycle of judgments is structured around seven trumpets. Like the first cycle (6:1–8:1), this one contains an interlude (10:1–11:14; cp. 7:1-17) and ends with a glimpse of God’s eternal Kingdom (11:15-19; see 7:9–8:1). • The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87040,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:6","title_en":"Study Note: Apocalipsa 8:6","content_ro":"8:2–11:19<\/strong> The second cycle of judgments is structured around seven trumpets<\/em>. Like the first cycle (6:1–8:1), this one contains an interlude (10:1–11:14; cp. 7:1-17) and ends with a glimpse of God’s eternal Kingdom (11:15-19; see 7:9–8:1). • The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.<\/p>","content_en":"8:2–11:19<\/strong> The second cycle of judgments is structured around seven trumpets<\/em>. Like the first cycle (6:1–8:1), this one contains an interlude (10:1–11:14; cp. 7:1-17) and ends with a glimpse of God’s eternal Kingdom (11:15-19; see 7:9–8:1). • The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.<\/p>","summary_ro":"8:2–11:19 The second cycle of judgments is structured around seven trumpets. Like the first cycle (6:1–8:1), this one contains an interlude (10:1–11:14; cp. 7:1-17) and ends with a glimpse of God’s eternal Kingdom (11:15-19; see 7:9–8:1). • The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.","summary_en":"8:2–11:19 The second cycle of judgments is structured around seven trumpets. Like the first cycle (6:1–8:1), this one contains an interlude (10:1–11:14; cp. 7:1-17) and ends with a glimpse of God’s eternal Kingdom (11:15-19; see 7:9–8:1). • The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114666,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:6","title_en":"Study Note: Apocalipsa 8:6","content_ro":"8:2–11:19<\/strong> The second cycle of judgments is structured around seven trumpets<\/em>. Like the first cycle (6:1–8:1), this one contains an interlude (10:1–11:14; cp. 7:1-17) and ends with a glimpse of God’s eternal Kingdom (11:15-19; see 7:9–8:1). • The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.<\/p>","content_en":"8:2–11:19<\/strong> The second cycle of judgments is structured around seven trumpets<\/em>. Like the first cycle (6:1–8:1), this one contains an interlude (10:1–11:14; cp. 7:1-17) and ends with a glimpse of God’s eternal Kingdom (11:15-19; see 7:9–8:1). • The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.<\/p>","summary_ro":"8:2–11:19 The second cycle of judgments is structured around seven trumpets. Like the first cycle (6:1–8:1), this one contains an interlude (10:1–11:14; cp. 7:1-17) and ends with a glimpse of God’s eternal Kingdom (11:15-19; see 7:9–8:1). • The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.","summary_en":"8:2–11:19 The second cycle of judgments is structured around seven trumpets. Like the first cycle (6:1–8:1), this one contains an interlude (10:1–11:14; cp. 7:1-17) and ends with a glimpse of God’s eternal Kingdom (11:15-19; see 7:9–8:1). • The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142292,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:6","title_en":"Study Note: Apocalipsa 8:6","content_ro":"8:2–11:19<\/strong> The second cycle of judgments is structured around seven trumpets<\/em>. Like the first cycle (6:1–8:1), this one contains an interlude (10:1–11:14; cp. 7:1-17) and ends with a glimpse of God’s eternal Kingdom (11:15-19; see 7:9–8:1). • The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.<\/p>","content_en":"8:2–11:19<\/strong> The second cycle of judgments is structured around seven trumpets<\/em>. Like the first cycle (6:1–8:1), this one contains an interlude (10:1–11:14; cp. 7:1-17) and ends with a glimpse of God’s eternal Kingdom (11:15-19; see 7:9–8:1). • The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.<\/p>","summary_ro":"8:2–11:19 The second cycle of judgments is structured around seven trumpets. Like the first cycle (6:1–8:1), this one contains an interlude (10:1–11:14; cp. 7:1-17) and ends with a glimpse of God’s eternal Kingdom (11:15-19; see 7:9–8:1). • The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.","summary_en":"8:2–11:19 The second cycle of judgments is structured around seven trumpets. Like the first cycle (6:1–8:1), this one contains an interlude (10:1–11:14; cp. 7:1-17) and ends with a glimpse of God’s eternal Kingdom (11:15-19; see 7:9–8:1). • The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":7081,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Color","title_en":"Color","content_ro":"<h3>COLOR<\/h3>\nThe 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>\nThe word most frequently translated “colour” in the 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 rsv<\/span>. Other words translated as “color” in the 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, kjv<\/span>) and Tamar’s “garment of divers colours” (2 Sm 13:18-19, kjv<\/span>) were either long-sleeved robes or richly ornamented tunics that served as a mark of preferred status.<\/p>\nIn the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “colour” by the kjv<\/span> translators. They also added the word “colour” to Revelation 17:4, evidently to clarify the meaning.<\/p>\nThough 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>\nColors Mentioned in the Bible<\/p>\nBecause 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 rsv<\/span> except as noted.<\/p>\nColors mentioned most often in the OT and NT are the following:<\/p>\n“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“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“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“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“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>\nAnother 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“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>\nReferences 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“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“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 “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, kjv<\/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>\nSee also<\/em> Cloth and Cloth Manufacturing; Dye, Dyeing, Dyer.<\/p>","content_en":"<h3>COLOR<\/h3>\nThe 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>\nThe word most frequently translated “colour” in the 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 rsv<\/span>. Other words translated as “color” in the 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, kjv<\/span>) and Tamar’s “garment of divers colours” (2 Sm 13:18-19, kjv<\/span>) were either long-sleeved robes or richly ornamented tunics that served as a mark of preferred status.<\/p>\nIn the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “colour” by the kjv<\/span> translators. They also added the word “colour” to Revelation 17:4, evidently to clarify the meaning.<\/p>\nThough 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>\nColors Mentioned in the Bible<\/p>\nBecause 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 rsv<\/span> except as noted.<\/p>\nColors mentioned most often in the OT and NT are the following:<\/p>\n“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“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“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“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“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>\nAnother 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“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>\nReferences 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“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“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 “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, kjv<\/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>\nSee 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":59419,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:7","title_en":"Study Note: Apocalipsa 8:7","content_ro":"8:7-12<\/strong> Each of the first four trumpets affects one-third<\/em> of its target (see Ezek 5:1-4, 12; Zech 13:8). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8).<\/p>","content_en":"8:7-12<\/strong> Each of the first four trumpets affects one-third<\/em> of its target (see Ezek 5:1-4, 12; Zech 13:8). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8).<\/p>","summary_ro":"8:7-12 Each of the first four trumpets affects one-third of its target (see Ezek 5:1-4, 12; Zech 13:8). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8).","summary_en":"8:7-12 Each of the first four trumpets affects one-third of its target (see Ezek 5:1-4, 12; Zech 13:8). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59420,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:7","title_en":"Study Note: Apocalipsa 8:7","content_ro":"8:7<\/strong> Hail and fire mixed with blood<\/em> signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35; Joel 2:31; Acts 2:19). • all the green grass was burned:<\/em> Nothing escapes God’s judgment. • This vision need not be harmonized with Rev 9:4 because each scene is self-contained and communicates its own message.<\/p>","content_en":"8:7<\/strong> Hail and fire mixed with blood<\/em> signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35; Joel 2:31; Acts 2:19). • all the green grass was burned:<\/em> Nothing escapes God’s judgment. • This vision need not be harmonized with Rev 9:4 because each scene is self-contained and communicates its own message.<\/p>","summary_ro":"8:7 Hail and fire mixed with blood signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35; Joel 2:31; Acts 2:19). • all the green grass was burned: Nothing escapes God’s judgment. • This vision need not be harmonized with Rev 9:4 because each scene is self-contained and communicates its own message.","summary_en":"8:7 Hail and fire mixed with blood signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35; Joel 2:31; Acts 2:19). • all the green grass was burned: Nothing escapes God’s judgment. • This vision need not be harmonized with Rev 9:4 because each scene is self-contained and communicates its own message.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87045,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:7","title_en":"Study Note: Apocalipsa 8:7","content_ro":"8:7-12<\/strong> Each of the first four trumpets affects one-third<\/em> of its target (see Ezek 5:1-4, 12; Zech 13:8). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8).<\/p>","content_en":"8:7-12<\/strong> Each of the first four trumpets affects one-third<\/em> of its target (see Ezek 5:1-4, 12; Zech 13:8). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8).<\/p>","summary_ro":"8:7-12 Each of the first four trumpets affects one-third of its target (see Ezek 5:1-4, 12; Zech 13:8). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8).","summary_en":"8:7-12 Each of the first four trumpets affects one-third of its target (see Ezek 5:1-4, 12; Zech 13:8). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87046,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:7","title_en":"Study Note: Apocalipsa 8:7","content_ro":"8:7<\/strong> Hail and fire mixed with blood<\/em> signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35; Joel 2:31; Acts 2:19). • all the green grass was burned:<\/em> Nothing escapes God’s judgment. • This vision need not be harmonized with Rev 9:4 because each scene is self-contained and communicates its own message.<\/p>","content_en":"8:7<\/strong> Hail and fire mixed with blood<\/em> signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35; Joel 2:31; Acts 2:19). • all the green grass was burned:<\/em> Nothing escapes God’s judgment. • This vision need not be harmonized with Rev 9:4 because each scene is self-contained and communicates its own message.<\/p>","summary_ro":"8:7 Hail and fire mixed with blood signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35; Joel 2:31; Acts 2:19). • all the green grass was burned: Nothing escapes God’s judgment. • This vision need not be harmonized with Rev 9:4 because each scene is self-contained and communicates its own message.","summary_en":"8:7 Hail and fire mixed with blood signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35; Joel 2:31; Acts 2:19). • all the green grass was burned: Nothing escapes God’s judgment. • This vision need not be harmonized with Rev 9:4 because each scene is self-contained and communicates its own message.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114671,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:7","title_en":"Study Note: Apocalipsa 8:7","content_ro":"8:7-12<\/strong> Each of the first four trumpets affects one-third<\/em> of its target (see Ezek 5:1-4, 12; Zech 13:8). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8).<\/p>","content_en":"8:7-12<\/strong> Each of the first four trumpets affects one-third<\/em> of its target (see Ezek 5:1-4, 12; Zech 13:8). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8).<\/p>","summary_ro":"8:7-12 Each of the first four trumpets affects one-third of its target (see Ezek 5:1-4, 12; Zech 13:8). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8).","summary_en":"8:7-12 Each of the first four trumpets affects one-third of its target (see Ezek 5:1-4, 12; Zech 13:8). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114672,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:7","title_en":"Study Note: Apocalipsa 8:7","content_ro":"8:7<\/strong> Hail and fire mixed with blood<\/em> signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35; Joel 2:31; Acts 2:19). • all the green grass was burned:<\/em> Nothing escapes God’s judgment. • This vision need not be harmonized with Rev 9:4 because each scene is self-contained and communicates its own message.<\/p>","content_en":"8:7<\/strong> Hail and fire mixed with blood<\/em> signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35; Joel 2:31; Acts 2:19). • all the green grass was burned:<\/em> Nothing escapes God’s judgment. • This vision need not be harmonized with Rev 9:4 because each scene is self-contained and communicates its own message.<\/p>","summary_ro":"8:7 Hail and fire mixed with blood signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35; Joel 2:31; Acts 2:19). • all the green grass was burned: Nothing escapes God’s judgment. • This vision need not be harmonized with Rev 9:4 because each scene is self-contained and communicates its own message.","summary_en":"8:7 Hail and fire mixed with blood signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35; Joel 2:31; Acts 2:19). • all the green grass was burned: Nothing escapes God’s judgment. • This vision need not be harmonized with Rev 9:4 because each scene is self-contained and communicates its own message.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142297,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:7","title_en":"Study Note: Apocalipsa 8:7","content_ro":"8:7-12<\/strong> Each of the first four trumpets affects one-third<\/em> of its target (see Ezek 5:1-4, 12; Zech 13:8). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8).<\/p>","content_en":"8:7-12<\/strong> Each of the first four trumpets affects one-third<\/em> of its target (see Ezek 5:1-4, 12; Zech 13:8). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8).<\/p>","summary_ro":"8:7-12 Each of the first four trumpets affects one-third of its target (see Ezek 5:1-4, 12; Zech 13:8). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8).","summary_en":"8:7-12 Each of the first four trumpets affects one-third of its target (see Ezek 5:1-4, 12; Zech 13:8). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142298,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:7","title_en":"Study Note: Apocalipsa 8:7","content_ro":"8:7<\/strong> Hail and fire mixed with blood<\/em> signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35; Joel 2:31; Acts 2:19). • all the green grass was burned:<\/em> Nothing escapes God’s judgment. • This vision need not be harmonized with Rev 9:4 because each scene is self-contained and communicates its own message.<\/p>","content_en":"8:7<\/strong> Hail and fire mixed with blood<\/em> signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35; Joel 2:31; Acts 2:19). • all the green grass was burned:<\/em> Nothing escapes God’s judgment. • This vision need not be harmonized with Rev 9:4 because each scene is self-contained and communicates its own message.<\/p>","summary_ro":"8:7 Hail and fire mixed with blood signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35; Joel 2:31; Acts 2:19). • all the green grass was burned: Nothing escapes God’s judgment. • This vision need not be harmonized with Rev 9:4 because each scene is self-contained and communicates its own message.","summary_en":"8:7 Hail and fire mixed with blood signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35; Joel 2:31; Acts 2:19). • all the green grass was burned: Nothing escapes God’s judgment. • This vision need not be harmonized with Rev 9:4 because each scene is self-contained and communicates its own message.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":59421,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:8","title_en":"Study Note: Apocalipsa 8:8","content_ro":"8:8-9<\/strong> water . . . became blood:<\/em> This judgment is similar to the first plague on Egypt (see Exod 7:14-25; Ps 78:44). • The mountain of fire<\/em> suggests something similar to the eruption of Mount Vesuvius in AD<\/span> 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters<\/em> 6.16.1-22).<\/p>","content_en":"8:8-9<\/strong> water . . . became blood:<\/em> This judgment is similar to the first plague on Egypt (see Exod 7:14-25; Ps 78:44). • The mountain of fire<\/em> suggests something similar to the eruption of Mount Vesuvius in AD<\/span> 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters<\/em> 6.16.1-22).<\/p>","summary_ro":"8:8-9 water . . . became blood: This judgment is similar to the first plague on Egypt (see Exod 7:14-25; Ps 78:44). • The mountain of fire suggests something similar to the eruption of Mount Vesuvius in AD 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters 6.16.1-22).","summary_en":"8:8-9 water . . . became blood: This judgment is similar to the first plague on Egypt (see Exod 7:14-25; Ps 78:44). • The mountain of fire suggests something similar to the eruption of Mount Vesuvius in AD 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters 6.16.1-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87047,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:8","title_en":"Study Note: Apocalipsa 8:8","content_ro":"8:8-9<\/strong> water . . . became blood:<\/em> This judgment is similar to the first plague on Egypt (see Exod 7:14-25; Ps 78:44). • The mountain of fire<\/em> suggests something similar to the eruption of Mount Vesuvius in AD<\/span> 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters<\/em> 6.16.1-22).<\/p>","content_en":"8:8-9<\/strong> water . . . became blood:<\/em> This judgment is similar to the first plague on Egypt (see Exod 7:14-25; Ps 78:44). • The mountain of fire<\/em> suggests something similar to the eruption of Mount Vesuvius in AD<\/span> 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters<\/em> 6.16.1-22).<\/p>","summary_ro":"8:8-9 water . . . became blood: This judgment is similar to the first plague on Egypt (see Exod 7:14-25; Ps 78:44). • The mountain of fire suggests something similar to the eruption of Mount Vesuvius in AD 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters 6.16.1-22).","summary_en":"8:8-9 water . . . became blood: This judgment is similar to the first plague on Egypt (see Exod 7:14-25; Ps 78:44). • The mountain of fire suggests something similar to the eruption of Mount Vesuvius in AD 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters 6.16.1-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114673,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:8","title_en":"Study Note: Apocalipsa 8:8","content_ro":"8:8-9<\/strong> water . . . became blood:<\/em> This judgment is similar to the first plague on Egypt (see Exod 7:14-25; Ps 78:44). • The mountain of fire<\/em> suggests something similar to the eruption of Mount Vesuvius in AD<\/span> 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters<\/em> 6.16.1-22).<\/p>","content_en":"8:8-9<\/strong> water . . . became blood:<\/em> This judgment is similar to the first plague on Egypt (see Exod 7:14-25; Ps 78:44). • The mountain of fire<\/em> suggests something similar to the eruption of Mount Vesuvius in AD<\/span> 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters<\/em> 6.16.1-22).<\/p>","summary_ro":"8:8-9 water . . . became blood: This judgment is similar to the first plague on Egypt (see Exod 7:14-25; Ps 78:44). • The mountain of fire suggests something similar to the eruption of Mount Vesuvius in AD 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters 6.16.1-22).","summary_en":"8:8-9 water . . . became blood: This judgment is similar to the first plague on Egypt (see Exod 7:14-25; Ps 78:44). • The mountain of fire suggests something similar to the eruption of Mount Vesuvius in AD 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters 6.16.1-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142299,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:8","title_en":"Study Note: Apocalipsa 8:8","content_ro":"8:8-9<\/strong> water . . . became blood:<\/em> This judgment is similar to the first plague on Egypt (see Exod 7:14-25; Ps 78:44). • The mountain of fire<\/em> suggests something similar to the eruption of Mount Vesuvius in AD<\/span> 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters<\/em> 6.16.1-22).<\/p>","content_en":"8:8-9<\/strong> water . . . became blood:<\/em> This judgment is similar to the first plague on Egypt (see Exod 7:14-25; Ps 78:44). • The mountain of fire<\/em> suggests something similar to the eruption of Mount Vesuvius in AD<\/span> 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters<\/em> 6.16.1-22).<\/p>","summary_ro":"8:8-9 water . . . became blood: This judgment is similar to the first plague on Egypt (see Exod 7:14-25; Ps 78:44). • The mountain of fire suggests something similar to the eruption of Mount Vesuvius in AD 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters 6.16.1-22).","summary_en":"8:8-9 water . . . became blood: This judgment is similar to the first plague on Egypt (see Exod 7:14-25; Ps 78:44). • The mountain of fire suggests something similar to the eruption of Mount Vesuvius in AD 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters 6.16.1-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":59422,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:10","title_en":"Study Note: Apocalipsa 8:10","content_ro":"8:10-11<\/strong> The star<\/em> named Bitterness<\/em> (literally wormwood,<\/em> a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26; Num 5:18; Jer 9:13-16; 23:15). The message is that wide-scale judgment has begun.<\/p>","content_en":"8:10-11<\/strong> The star<\/em> named Bitterness<\/em> (literally wormwood,<\/em> a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26; Num 5:18; Jer 9:13-16; 23:15). The message is that wide-scale judgment has begun.<\/p>","summary_ro":"8:10-11 The star named Bitterness (literally wormwood, a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26; Num 5:18; Jer 9:13-16; 23:15). The message is that wide-scale judgment has begun.","summary_en":"8:10-11 The star named Bitterness (literally wormwood, a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26; Num 5:18; Jer 9:13-16; 23:15). The message is that wide-scale judgment has begun.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87048,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:10","title_en":"Study Note: Apocalipsa 8:10","content_ro":"8:10-11<\/strong> The star<\/em> named Bitterness<\/em> (literally wormwood,<\/em> a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26; Num 5:18; Jer 9:13-16; 23:15). The message is that wide-scale judgment has begun.<\/p>","content_en":"8:10-11<\/strong> The star<\/em> named Bitterness<\/em> (literally wormwood,<\/em> a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26; Num 5:18; Jer 9:13-16; 23:15). The message is that wide-scale judgment has begun.<\/p>","summary_ro":"8:10-11 The star named Bitterness (literally wormwood, a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26; Num 5:18; Jer 9:13-16; 23:15). The message is that wide-scale judgment has begun.","summary_en":"8:10-11 The star named Bitterness (literally wormwood, a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26; Num 5:18; Jer 9:13-16; 23:15). The message is that wide-scale judgment has begun.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114674,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:10","title_en":"Study Note: Apocalipsa 8:10","content_ro":"8:10-11<\/strong> The star<\/em> named Bitterness<\/em> (literally wormwood,<\/em> a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26; Num 5:18; Jer 9:13-16; 23:15). The message is that wide-scale judgment has begun.<\/p>","content_en":"8:10-11<\/strong> The star<\/em> named Bitterness<\/em> (literally wormwood,<\/em> a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26; Num 5:18; Jer 9:13-16; 23:15). The message is that wide-scale judgment has begun.<\/p>","summary_ro":"8:10-11 The star named Bitterness (literally wormwood, a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26; Num 5:18; Jer 9:13-16; 23:15). The message is that wide-scale judgment has begun.","summary_en":"8:10-11 The star named Bitterness (literally wormwood, a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26; Num 5:18; Jer 9:13-16; 23:15). The message is that wide-scale judgment has begun.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142300,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:10","title_en":"Study Note: Apocalipsa 8:10","content_ro":"8:10-11<\/strong> The star<\/em> named Bitterness<\/em> (literally wormwood,<\/em> a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26; Num 5:18; Jer 9:13-16; 23:15). The message is that wide-scale judgment has begun.<\/p>","content_en":"8:10-11<\/strong> The star<\/em> named Bitterness<\/em> (literally wormwood,<\/em> a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26; Num 5:18; Jer 9:13-16; 23:15). The message is that wide-scale judgment has begun.<\/p>","summary_ro":"8:10-11 The star named Bitterness (literally wormwood, a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26; Num 5:18; Jer 9:13-16; 23:15). The message is that wide-scale judgment has begun.","summary_en":"8:10-11 The star named Bitterness (literally wormwood, a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26; Num 5:18; Jer 9:13-16; 23:15). The message is that wide-scale judgment has begun.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":38706,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Wormwood*","title_en":"Wormwood*","content_ro":"<h3>WORMWOOD*<\/h3>\nStrong, bitter-tasting plant that symbolized bitterness and sorrow (Prv 5:4; Jer 9:15; Rv 8:11). See<\/em> Plants.<\/p>","content_en":"<h3>WORMWOOD*<\/h3>\nStrong, bitter-tasting plant that symbolized bitterness and sorrow (Prv 5:4; Jer 9:15; Rv 8:11). See<\/em> Plants.<\/p>","summary_ro":"WORMWOOD* Strong, bitter-tasting plant that symbolized bitterness and sorrow (Prv 5:4; Jer 9:15; Rv 8:11). See Plants.","summary_en":"WORMWOOD* Strong, bitter-tasting plant that symbolized bitterness and sorrow (Prv 5:4; Jer 9:15; Rv 8:11). See Plants.","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":36466,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sun","title_en":"Sun","content_ro":"<h3>SUN<\/h3>\nA luminary created by God to be one of the great lights in the heavens, “to rule over the day” (Gn 1:14-15). The new day begins with its setting, and the daily sacrifices were offered in accordance with its position: the first burnt offering with its rising (Ex 29:39; Nm 28:4). The hours of the day in rabbinic Judaism vary with the length of the solar day throughout the year.<\/p>\nThe months in the Israelite year were determined by the moon, but the fact that the major festivals fell in the fall (Trumpets, Atonement, Tabernacles) and the spring (Passover) show that account was taken of the solar year. The Gezer calendar has 12 months according to the agricultural activities of the solar year. The Jewish calendar is based on a 19-year cycle in which extra months are added to seven of the years, thus harmonizing the lunar and solar cycles. Silence in the Bible about this system has led scholars to assume the intercalation of a 13th month was a late innovation. However, Aramaic documents from the Jewish colony at Elephantine show that in the fifth century BC<\/span> the Jews there were using the 19-year cycle in their reckonings. It is probable that the monarchies of Judah and Israel were using a system of intercalation, even though documentary evidence is lacking.<\/p>\nRabbinic Judaism recognizes four seasons, while the OT usually mentions only two, “seedtime and harvest, cold and heat, summer and winter” (Gn 8:22). The four seasons are marked by phases of the sun. The fall (called setav<\/span>,<\/em> a word originally meaning rainy season, rain; Sg 2:11) begins with the fall equinox (September 21); the winter (horeph<\/span>) begins with the winter solstice (c. December 22); the spring (aviv<\/span>) begins with the spring equinox (March 21); and the summer (qayits<\/span>) begins with the summer solstice (June 22). Recently, a temple was discovered at Beersheba, dating to the Hasmonean period (125 BC<\/span>), that was oriented toward the sunrise of the summer solstice. A temple at Lachish with a similar ground plan and date seems to be oriented toward the winter solstice. The Arad temple from monarchical times faced almost due east, probably toward the equinox sunrise; such was probably the case with the Jerusalem temple.<\/p>\nThe sun also plays a role in Hebrew poetic imagery. It was said to have a habitation (Hb 3:11), a tent set up by the Lord out of which he comes like a bridegroom (Ps 19:4-5). The sun is a symbol of constancy (72:5, 17), of the law (19:7), of the presence of God (84:11), and of beauty (Sg 6:10). Life in this temporal world is that which is “under the sun,” according to Qoheleth (Eccl 1:3, 9, 14; 2:11).<\/p>\nA time of chaos and wrath upon the earth will be marked by the darkening of the sun (Is 13:10; Ez 32:7; Jl 2:10, 31; 3:15; Zep 1:15; Mt 24:29; Rv 8:12). This is obviously an allusion to an eclipse, something viewed with terror by the ancients. The sun’s turning pale may also be derived from the effect of the sirocco, when sandstorms and hazy clouds often darken the sky. On the other hand, the day of the Lord’s victory will be characterized by the sun’s shining sevenfold brighter than at present (Is 30:26).<\/p>\nSee also<\/em> Astronomy; Calendars, Ancient and Modern; Day; Moon.<\/p>","content_en":"<h3>SUN<\/h3>\nA luminary created by God to be one of the great lights in the heavens, “to rule over the day” (Gn 1:14-15). The new day begins with its setting, and the daily sacrifices were offered in accordance with its position: the first burnt offering with its rising (Ex 29:39; Nm 28:4). The hours of the day in rabbinic Judaism vary with the length of the solar day throughout the year.<\/p>\nThe months in the Israelite year were determined by the moon, but the fact that the major festivals fell in the fall (Trumpets, Atonement, Tabernacles) and the spring (Passover) show that account was taken of the solar year. The Gezer calendar has 12 months according to the agricultural activities of the solar year. The Jewish calendar is based on a 19-year cycle in which extra months are added to seven of the years, thus harmonizing the lunar and solar cycles. Silence in the Bible about this system has led scholars to assume the intercalation of a 13th month was a late innovation. However, Aramaic documents from the Jewish colony at Elephantine show that in the fifth century BC<\/span> the Jews there were using the 19-year cycle in their reckonings. It is probable that the monarchies of Judah and Israel were using a system of intercalation, even though documentary evidence is lacking.<\/p>\nRabbinic Judaism recognizes four seasons, while the OT usually mentions only two, “seedtime and harvest, cold and heat, summer and winter” (Gn 8:22). The four seasons are marked by phases of the sun. The fall (called setav<\/span>,<\/em> a word originally meaning rainy season, rain; Sg 2:11) begins with the fall equinox (September 21); the winter (horeph<\/span>) begins with the winter solstice (c. December 22); the spring (aviv<\/span>) begins with the spring equinox (March 21); and the summer (qayits<\/span>) begins with the summer solstice (June 22). Recently, a temple was discovered at Beersheba, dating to the Hasmonean period (125 BC<\/span>), that was oriented toward the sunrise of the summer solstice. A temple at Lachish with a similar ground plan and date seems to be oriented toward the winter solstice. The Arad temple from monarchical times faced almost due east, probably toward the equinox sunrise; such was probably the case with the Jerusalem temple.<\/p>\nThe sun also plays a role in Hebrew poetic imagery. It was said to have a habitation (Hb 3:11), a tent set up by the Lord out of which he comes like a bridegroom (Ps 19:4-5). The sun is a symbol of constancy (72:5, 17), of the law (19:7), of the presence of God (84:11), and of beauty (Sg 6:10). Life in this temporal world is that which is “under the sun,” according to Qoheleth (Eccl 1:3, 9, 14; 2:11).<\/p>\nA time of chaos and wrath upon the earth will be marked by the darkening of the sun (Is 13:10; Ez 32:7; Jl 2:10, 31; 3:15; Zep 1:15; Mt 24:29; Rv 8:12). This is obviously an allusion to an eclipse, something viewed with terror by the ancients. The sun’s turning pale may also be derived from the effect of the sirocco, when sandstorms and hazy clouds often darken the sky. On the other hand, the day of the Lord’s victory will be characterized by the sun’s shining sevenfold brighter than at present (Is 30:26).<\/p>\nSee also<\/em> Astronomy; Calendars, Ancient and Modern; Day; Moon.<\/p>","summary_ro":"SUN A luminary created by God to be one of the great lights in the heavens, “to rule over the day” (Gn 1:14-15). The new day begins with its setting, and the daily sacrifices were offered in accordance with its position: the first burnt offering with its rising (Ex 29:39; Nm 28:4). The hours of the day in rabbinic Judaism vary with the length of the solar day throughout the year. The months in the Israelite year were determined by the moon, but the fact that the major festivals fell in the fa...","summary_en":"SUN A luminary created by God to be one of the great lights in the heavens, “to rule over the day” (Gn 1:14-15). The new day begins with its setting, and the daily sacrifices were offered in accordance with its position: the first burnt offering with its rising (Ex 29:39; Nm 28:4). The hours of the day in rabbinic Judaism vary with the length of the solar day throughout the year. The months in the Israelite year were determined by the moon, but the fact that the major festivals fell in the fa...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59423,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:12","title_en":"Study Note: Apocalipsa 8:12","content_ro":"8:12<\/strong> the fourth angel:<\/em> On the fourth day of creation, God made the sun<\/em> . . .<\/em> the moon, and<\/em> . . .<\/em> the stars<\/em> (Gen 1:14-19). • the day was dark:<\/em> This judgment replicates the ninth plague in Egypt (Exod 10:21-23).<\/p>","content_en":"8:12<\/strong> the fourth angel:<\/em> On the fourth day of creation, God made the sun<\/em> . . .<\/em> the moon, and<\/em> . . .<\/em> the stars<\/em> (Gen 1:14-19). • the day was dark:<\/em> This judgment replicates the ninth plague in Egypt (Exod 10:21-23).<\/p>","summary_ro":"8:12 the fourth angel: On the fourth day of creation, God made the sun . . . the moon, and . . . the stars (Gen 1:14-19). • the day was dark: This judgment replicates the ninth plague in Egypt (Exod 10:21-23).","summary_en":"8:12 the fourth angel: On the fourth day of creation, God made the sun . . . the moon, and . . . the stars (Gen 1:14-19). • the day was dark: This judgment replicates the ninth plague in Egypt (Exod 10:21-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87049,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:12","title_en":"Study Note: Apocalipsa 8:12","content_ro":"8:12<\/strong> the fourth angel:<\/em> On the fourth day of creation, God made the sun<\/em> . . .<\/em> the moon, and<\/em> . . .<\/em> the stars<\/em> (Gen 1:14-19). • the day was dark:<\/em> This judgment replicates the ninth plague in Egypt (Exod 10:21-23).<\/p>","content_en":"8:12<\/strong> the fourth angel:<\/em> On the fourth day of creation, God made the sun<\/em> . . .<\/em> the moon, and<\/em> . . .<\/em> the stars<\/em> (Gen 1:14-19). • the day was dark:<\/em> This judgment replicates the ninth plague in Egypt (Exod 10:21-23).<\/p>","summary_ro":"8:12 the fourth angel: On the fourth day of creation, God made the sun . . . the moon, and . . . the stars (Gen 1:14-19). • the day was dark: This judgment replicates the ninth plague in Egypt (Exod 10:21-23).","summary_en":"8:12 the fourth angel: On the fourth day of creation, God made the sun . . . the moon, and . . . the stars (Gen 1:14-19). • the day was dark: This judgment replicates the ninth plague in Egypt (Exod 10:21-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114675,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:12","title_en":"Study Note: Apocalipsa 8:12","content_ro":"8:12<\/strong> the fourth angel:<\/em> On the fourth day of creation, God made the sun<\/em> . . .<\/em> the moon, and<\/em> . . .<\/em> the stars<\/em> (Gen 1:14-19). • the day was dark:<\/em> This judgment replicates the ninth plague in Egypt (Exod 10:21-23).<\/p>","content_en":"8:12<\/strong> the fourth angel:<\/em> On the fourth day of creation, God made the sun<\/em> . . .<\/em> the moon, and<\/em> . . .<\/em> the stars<\/em> (Gen 1:14-19). • the day was dark:<\/em> This judgment replicates the ninth plague in Egypt (Exod 10:21-23).<\/p>","summary_ro":"8:12 the fourth angel: On the fourth day of creation, God made the sun . . . the moon, and . . . the stars (Gen 1:14-19). • the day was dark: This judgment replicates the ninth plague in Egypt (Exod 10:21-23).","summary_en":"8:12 the fourth angel: On the fourth day of creation, God made the sun . . . the moon, and . . . the stars (Gen 1:14-19). • the day was dark: This judgment replicates the ninth plague in Egypt (Exod 10:21-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142301,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:12","title_en":"Study Note: Apocalipsa 8:12","content_ro":"8:12<\/strong> the fourth angel:<\/em> On the fourth day of creation, God made the sun<\/em> . . .<\/em> the moon, and<\/em> . . .<\/em> the stars<\/em> (Gen 1:14-19). • the day was dark:<\/em> This judgment replicates the ninth plague in Egypt (Exod 10:21-23).<\/p>","content_en":"8:12<\/strong> the fourth angel:<\/em> On the fourth day of creation, God made the sun<\/em> . . .<\/em> the moon, and<\/em> . . .<\/em> the stars<\/em> (Gen 1:14-19). • the day was dark:<\/em> This judgment replicates the ninth plague in Egypt (Exod 10:21-23).<\/p>","summary_ro":"8:12 the fourth angel: On the fourth day of creation, God made the sun . . . the moon, and . . . the stars (Gen 1:14-19). • the day was dark: This judgment replicates the ninth plague in Egypt (Exod 10:21-23).","summary_en":"8:12 the fourth angel: On the fourth day of creation, God made the sun . . . the moon, and . . . the stars (Gen 1:14-19). • the day was dark: This judgment replicates the ninth plague in Egypt (Exod 10:21-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":32968,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Revelation","title_en":"Book of Revelation","content_ro":"<h3>REVELATION, Book of<\/h3>\nLast book of the Bible, containing revelations concerning the events of the last days.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, Destination<\/p>\n• Background<\/p>\n• Methods of Interpreting Revelation<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\n\nAuthor<\/p>\nThe earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\nFrom the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\nDate, Origin, Destination<\/p>\nOnly two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (AD<\/span> 81–96).<\/p>\nThe origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\nLikewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\nBackground<\/p>\nThe book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\nThe language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\nWhile the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\nThe letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\nRevelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: apokalupsis<\/span>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 BC<\/span> to AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\nMuch more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\nMethods of Interpreting Revelation<\/p>\nFour traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\nThis view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\nVariations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\nAs the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\nAccording to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\nThis method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\nPurpose and Teaching<\/p>\nNT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\nContent<\/p>\nThe main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\nThe first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\nThe first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\nAfter a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\nThese seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\nEach message generally follows a common literary plan consisting of seven parts:<\/p>\n1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\nIn view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\nChapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\nA new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\nChapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\nThe opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\nThe seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\nThe change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\nSome scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\nAfter the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\nAfter a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\nOpinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\nAs in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\nThe last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\nThe major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\nChapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\nThe seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\nIn this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\nSince the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\nThe woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\nTurning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\nThe dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\nThe two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\nChapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\nThe series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\nChapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\nThese occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\nTo a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\nChapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\nIn stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\nFinally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\nThis vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\nAlthough Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\nThe Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\nThe binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\nIn Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\nThe language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\nJohn here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\nAllusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\nThe connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\nWith consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\nSee also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\nLast book of the Bible, containing revelations concerning the events of the last days.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, Destination<\/p>\n• Background<\/p>\n• Methods of Interpreting Revelation<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\n\nAuthor<\/p>\nThe earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\nFrom the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\nDate, Origin, Destination<\/p>\nOnly two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (AD<\/span> 81–96).<\/p>\nThe origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\nLikewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\nBackground<\/p>\nThe book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\nThe language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\nWhile the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\nThe letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\nRevelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: apokalupsis<\/span>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 BC<\/span> to AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\nMuch more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\nMethods of Interpreting Revelation<\/p>\nFour traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\nThis view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\nVariations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\nAs the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\nAccording to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\nThis method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\nPurpose and Teaching<\/p>\nNT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\nContent<\/p>\nThe main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\nThe first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\nThe first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\nAfter a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\nThese seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\nEach message generally follows a common literary plan consisting of seven parts:<\/p>\n1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\nIn view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\nChapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\nA new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\nChapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\nThe opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\nThe seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\nThe change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\nSome scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\nAfter the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\nAfter a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\nOpinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\nAs in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\nThe last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\nThe major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\nChapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\nThe seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\nIn this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\nSince the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\nThe woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\nTurning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\nThe dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\nThe two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\nChapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\nThe series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\nChapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\nThese occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\nTo a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\nChapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\nIn stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\nFinally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\nThis vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\nAlthough Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\nThe Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\nThe binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\nIn Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\nThe language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\nJohn here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\nAllusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\nThe connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\nWith consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\nSee also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","summary_ro":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","summary_en":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59424,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:13","title_en":"Study Note: Apocalipsa 8:13","content_ro":"8:13<\/strong> The ancients regarded the eagle<\/em> as a symbolic messenger of God (see 4 Ezra<\/em> 11:7-8; 2 Baruch<\/em> 77:19-26). • Terror, terror, terror:<\/em> A threefold announcement would be recognized as a message from God (see Acts 10:16). • The terror<\/em> (Greek ouai<\/em>) that sounded like an eagle’s screech was directed against humans of this world<\/em> who were not among God’s faithful people (Rev 6:10; 9:4, 20).<\/p>","content_en":"8:13<\/strong> The ancients regarded the eagle<\/em> as a symbolic messenger of God (see 4 Ezra<\/em> 11:7-8; 2 Baruch<\/em> 77:19-26). • Terror, terror, terror:<\/em> A threefold announcement would be recognized as a message from God (see Acts 10:16). • The terror<\/em> (Greek ouai<\/em>) that sounded like an eagle’s screech was directed against humans of this world<\/em> who were not among God’s faithful people (Rev 6:10; 9:4, 20).<\/p>","summary_ro":"8:13 The ancients regarded the eagle as a symbolic messenger of God (see 4 Ezra 11:7-8; 2 Baruch 77:19-26). • Terror, terror, terror: A threefold announcement would be recognized as a message from God (see Acts 10:16). • The terror (Greek ouai) that sounded like an eagle’s screech was directed against humans of this world who were not among God’s faithful people (Rev 6:10; 9:4, 20).","summary_en":"8:13 The ancients regarded the eagle as a symbolic messenger of God (see 4 Ezra 11:7-8; 2 Baruch 77:19-26). • Terror, terror, terror: A threefold announcement would be recognized as a message from God (see Acts 10:16). • The terror (Greek ouai) that sounded like an eagle’s screech was directed against humans of this world who were not among God’s faithful people (Rev 6:10; 9:4, 20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87050,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:13","title_en":"Study Note: Apocalipsa 8:13","content_ro":"8:13<\/strong> The ancients regarded the eagle<\/em> as a symbolic messenger of God (see 4 Ezra<\/em> 11:7-8; 2 Baruch<\/em> 77:19-26). • Terror, terror, terror:<\/em> A threefold announcement would be recognized as a message from God (see Acts 10:16). • The terror<\/em> (Greek ouai<\/em>) that sounded like an eagle’s screech was directed against humans of this world<\/em> who were not among God’s faithful people (Rev 6:10; 9:4, 20).<\/p>","content_en":"8:13<\/strong> The ancients regarded the eagle<\/em> as a symbolic messenger of God (see 4 Ezra<\/em> 11:7-8; 2 Baruch<\/em> 77:19-26). • Terror, terror, terror:<\/em> A threefold announcement would be recognized as a message from God (see Acts 10:16). • The terror<\/em> (Greek ouai<\/em>) that sounded like an eagle’s screech was directed against humans of this world<\/em> who were not among God’s faithful people (Rev 6:10; 9:4, 20).<\/p>","summary_ro":"8:13 The ancients regarded the eagle as a symbolic messenger of God (see 4 Ezra 11:7-8; 2 Baruch 77:19-26). • Terror, terror, terror: A threefold announcement would be recognized as a message from God (see Acts 10:16). • The terror (Greek ouai) that sounded like an eagle’s screech was directed against humans of this world who were not among God’s faithful people (Rev 6:10; 9:4, 20).","summary_en":"8:13 The ancients regarded the eagle as a symbolic messenger of God (see 4 Ezra 11:7-8; 2 Baruch 77:19-26). • Terror, terror, terror: A threefold announcement would be recognized as a message from God (see Acts 10:16). • The terror (Greek ouai) that sounded like an eagle’s screech was directed against humans of this world who were not among God’s faithful people (Rev 6:10; 9:4, 20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114676,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:13","title_en":"Study Note: Apocalipsa 8:13","content_ro":"8:13<\/strong> The ancients regarded the eagle<\/em> as a symbolic messenger of God (see 4 Ezra<\/em> 11:7-8; 2 Baruch<\/em> 77:19-26). • Terror, terror, terror:<\/em> A threefold announcement would be recognized as a message from God (see Acts 10:16). • The terror<\/em> (Greek ouai<\/em>) that sounded like an eagle’s screech was directed against humans of this world<\/em> who were not among God’s faithful people (Rev 6:10; 9:4, 20).<\/p>","content_en":"8:13<\/strong> The ancients regarded the eagle<\/em> as a symbolic messenger of God (see 4 Ezra<\/em> 11:7-8; 2 Baruch<\/em> 77:19-26). • Terror, terror, terror:<\/em> A threefold announcement would be recognized as a message from God (see Acts 10:16). • The terror<\/em> (Greek ouai<\/em>) that sounded like an eagle’s screech was directed against humans of this world<\/em> who were not among God’s faithful people (Rev 6:10; 9:4, 20).<\/p>","summary_ro":"8:13 The ancients regarded the eagle as a symbolic messenger of God (see 4 Ezra 11:7-8; 2 Baruch 77:19-26). • Terror, terror, terror: A threefold announcement would be recognized as a message from God (see Acts 10:16). • The terror (Greek ouai) that sounded like an eagle’s screech was directed against humans of this world who were not among God’s faithful people (Rev 6:10; 9:4, 20).","summary_en":"8:13 The ancients regarded the eagle as a symbolic messenger of God (see 4 Ezra 11:7-8; 2 Baruch 77:19-26). • Terror, terror, terror: A threefold announcement would be recognized as a message from God (see Acts 10:16). • The terror (Greek ouai) that sounded like an eagle’s screech was directed against humans of this world who were not among God’s faithful people (Rev 6:10; 9:4, 20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142302,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Apocalipsa 8:13","title_en":"Study Note: Apocalipsa 8:13","content_ro":"8:13<\/strong> The ancients regarded the eagle<\/em> as a symbolic messenger of God (see 4 Ezra<\/em> 11:7-8; 2 Baruch<\/em> 77:19-26). • Terror, terror, terror:<\/em> A threefold announcement would be recognized as a message from God (see Acts 10:16). • The terror<\/em> (Greek ouai<\/em>) that sounded like an eagle’s screech was directed against humans of this world<\/em> who were not among God’s faithful people (Rev 6:10; 9:4, 20).<\/p>","content_en":"8:13<\/strong> The ancients regarded the eagle<\/em> as a symbolic messenger of God (see 4 Ezra<\/em> 11:7-8; 2 Baruch<\/em> 77:19-26). • Terror, terror, terror:<\/em> A threefold announcement would be recognized as a message from God (see Acts 10:16). • The terror<\/em> (Greek ouai<\/em>) that sounded like an eagle’s screech was directed against humans of this world<\/em> who were not among God’s faithful people (Rev 6:10; 9:4, 20).<\/p>","summary_ro":"8:13 The ancients regarded the eagle as a symbolic messenger of God (see 4 Ezra 11:7-8; 2 Baruch 77:19-26). • Terror, terror, terror: A threefold announcement would be recognized as a message from God (see Acts 10:16). • The terror (Greek ouai) that sounded like an eagle’s screech was directed against humans of this world who were not among God’s faithful people (Rev 6:10; 9:4, 20).","summary_en":"8:13 The ancients regarded the eagle as a symbolic messenger of God (see 4 Ezra 11:7-8; 2 Baruch 77:19-26). • Terror, terror, terror: A threefold announcement would be recognized as a message from God (see Acts 10:16). • The terror (Greek ouai) that sounded like an eagle’s screech was directed against humans of this world who were not among God’s faithful people (Rev 6:10; 9:4, 20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}

Apocalipsa 8

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