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Estera 3

¹ După aceste lucruri, împăratul Ahaşveroş a ridicat la putere pe Haman, fiul lui Hamedata, Agaghitul. L-a ridicat în cinste, şi a pus scaunul lui mai pe sus de scaunele tuturor căpeteniilor cari erau lângă el.

² Toţi slujitorii împăratului, cari stăteau la poarta împăratului, plecau genunchiul şi se închinau înaintea lui Haman, căci aşa era porunca împăratului cu privire la el. Dar Mardoheu nu-şi pleca genunchiul şi nu se închina.

³ Şi slujitorii împăratului, cari stăteau la poarta împăratului, au zis lui Mardoheu: ,,Pentru ce calci porunca împăratului?``

⁴ Fiindcă ei îi spuneau în fiecare zi lucrul acesta, şi el nu-i asculta, l-au spus lui Haman, ca să vadă dacă Mardoheu are să se ţină de hotărârea lui; căci el spusese că este Iudeu.

⁵ Şi Haman a văzut că Mardoheu nu-şi pleca genunchiul şi nu se închina înaintea lui. S-a umplut de mânie;

⁶ dar a crezut prea puţin pentru el să pună mâna numai pe Mardoheu, căci i se spusese din ce popor era Mardoheu, şi a voit să nimicească pe poporul lui Mardoheu, pe toţi Iudeii cari se aflau în toată împărăţia lui Ahaşveroş.

⁷ În luna întâi, adică luna Nisan, în al doisprezecelea an al împăratului Ahaşveroş, au aruncat Pur, adică sorţul, înaintea lui Haman, pentru fiecare zi şi pentru fiecare lună, până în luna a douăsprezecea, adică luna Adar.

⁸ Atunci Haman a zis împăratului Ahaşveroş: ,,În toate ţinuturile împărăţiei tale este risipit un popor deosebit între popoare, care are legi deosebite de ale tuturor popoarelor şi nu ţine legile împăratului. Nu este în folosul împăratului să-l lase liniştit.

⁹ Dacă împăratul găseşte cu cale, să se scrie o poruncă pentru ca ei să fie nimiciţi, şi eu voi cântări zece mii de talanţi de argint în mânile slujbaşilor, ca să-i ducă în vistieria împăratului.``

¹⁰ Împăratul şi-a scos inelul din deget, şi l-a dat lui Haman, fiul lui Hamedata, Agaghitul, vrăjmaşul Iudeilor.

¹¹ Şi împăratul a zis lui Haman: ,,Îţi dăruiesc şi argintul şi pe poporul acesta; fă cu el ce vei voi.``

¹² Logofeţii împăratului au fost chemaţi în a treisprezecea zi a lunii întâi, şi au scris în totul cum a poruncit Haman, mai marilor oştirii, dregătorilor fiecărui ţinut şi căpeteniilor fiecărui popor, fiecărui ţinut după scrierea lui şi fiecărui popor după limba lui. Au scris în numele împăratului Ahaşveroş, şi au pecetluit scrisorile cu inelul împăratului.

¹³ Scrisorile au fost trimese prin alergători în toate ţinuturile împăratului, ca să nimicească, să omoare şi să peardă pe toţi Iudeii, tineri şi bătrâni, prunci şi femei, şi anume într-o singură zi, în ziua a treisprezecea a lunii a douăsprezecea, adică luna Adar, şi să li se prade averile.

¹⁴ Aceste scrisori cuprindeau porunca împăratului care trebuia vestită în fiecare ţinut, şi îndemnau pe toate popoarele să fie gata pentru ziua aceea.

¹⁵ Alergătorii au plecat în grabă mare, după porunca împăratului. Porunca a fost vestită şi în capitala Susa. Şi pe când împăratul şi Haman stăteau şi beau, cetatea Susa era îngrozită.

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Agag, an Amalekite king, had been Saul’s mortal enemy.<\/p>","summary_ro":"AGAGITE Term used to describe Haman, “the enemy of all the Jews,” in the Persian court of King Ahasuerus (Est 3:1; 9:24). Agag, an Amalekite king, had been Saul’s mortal enemy.","summary_en":"AGAGITE Term used to describe Haman, “the enemy of all the Jews,” in the Persian court of King Ahasuerus (Est 3:1; 9:24). Agag, an Amalekite king, had been Saul’s mortal enemy.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11152,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Additions to Esther","title_en":"Additions to Esther","content_ro":"<h3>ESTHER, Additions to<\/h3>\nSix passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 BC<\/span> is generally suggested, which would place them considerably later than the canonical Esther.<\/p>\nA summary of the additions is as follows:<\/p>\n1. 11:2–12:6: Mordecai’s dream, including the plot against the king’s life. This passage preceded Esther 1:1.<\/p>\n<li>2. 13:1-7: The edict of Artaxerxes. This addition follows Esther 3:13, where the king is called Ahasuerus.<\/li>\n<li>3. 13:8–14:19: The prayers of Mordecai and Esther. This passage was to be inserted after Esther 4:17.<\/li>\n<li>4. 15:1-16: The king’s anger at Esther’s appearance, and his subsequent change of attitude. This was to be inserted before Esther 5:3, since it is an expansion of Esther 5:1-2.<\/li>\n<li>5. 16:1-24: The edict of Ahasuerus relating to the Jews. This section was to follow 8:12.<\/li>\n<li>6. 10:4–11:1: The interpretation of Mordecai’s dream. This addition follows 10:3.<\/li>\nThe additions contain discrepancies that make it clear they were never part of the original Esther. These can be seen as follows:<\/p>\n1:19 and 8:8 compare 16:17<\/p>\n2:15-18 compare 14:15<\/p>\n2:16-19 compare 11:3–12:1<\/p>\n2:21-23 and 6:3-4 compare 12:5<\/p>\n3:1 compare 16:10<\/p>\n3:5 compare 12:6<\/p>\n5:4-8 compare 14:7<\/p>\n7:10 compare 16:18<\/p>\n<blockquote>9:20-32 compare 16:22<\/p><\/blockquote>\nThe Septuagint (Greek translation of the OT) and Old Latin texts contained the additions in the text of Esther at the places indicated. Jerome, a fourth-century Christian scholar, put the additions as an appendix in the Vulgate, his Latin translation of the Bible.<\/p>","content_en":"<h3>ESTHER, Additions to<\/h3>\nSix passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 BC<\/span> is generally suggested, which would place them considerably later than the canonical Esther.<\/p>\nA summary of the additions is as follows:<\/p>\n1. 11:2–12:6: Mordecai’s dream, including the plot against the king’s life. This passage preceded Esther 1:1.<\/p>\n<li>2. 13:1-7: The edict of Artaxerxes. This addition follows Esther 3:13, where the king is called Ahasuerus.<\/li>\n<li>3. 13:8–14:19: The prayers of Mordecai and Esther. This passage was to be inserted after Esther 4:17.<\/li>\n<li>4. 15:1-16: The king’s anger at Esther’s appearance, and his subsequent change of attitude. This was to be inserted before Esther 5:3, since it is an expansion of Esther 5:1-2.<\/li>\n<li>5. 16:1-24: The edict of Ahasuerus relating to the Jews. This section was to follow 8:12.<\/li>\n<li>6. 10:4–11:1: The interpretation of Mordecai’s dream. This addition follows 10:3.<\/li>\nThe additions contain discrepancies that make it clear they were never part of the original Esther. These can be seen as follows:<\/p>\n1:19 and 8:8 compare 16:17<\/p>\n2:15-18 compare 14:15<\/p>\n2:16-19 compare 11:3–12:1<\/p>\n2:21-23 and 6:3-4 compare 12:5<\/p>\n3:1 compare 16:10<\/p>\n3:5 compare 12:6<\/p>\n5:4-8 compare 14:7<\/p>\n7:10 compare 16:18<\/p>\n<blockquote>9:20-32 compare 16:22<\/p><\/blockquote>\nThe Septuagint (Greek translation of the OT) and Old Latin texts contained the additions in the text of Esther at the places indicated. Jerome, a fourth-century Christian scholar, put the additions as an appendix in the Vulgate, his Latin translation of the Bible.<\/p>","summary_ro":"ESTHER, Additions to Six passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 BC is generally suggested, which would p...","summary_en":"ESTHER, Additions to Six passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 BC is generally suggested, which would p...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11178,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Esther","title_en":"Book of Esther","content_ro":"<h3>ESTHER, Book of<\/h3>\nOld Testament book telling the story of a Jewish woman’s protection of her people after her marriage to a gentile king.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, and Purpose<\/p>\n• Canonicity<\/p>\n• Background<\/p>\n• Content<\/p>\nAuthor<\/p>\nThe book of Esther is an anonymous composition. The reference in 9:20 that Mordecai “recorded these things” implies that part, if not all, of the book was written by him. The absence of God’s name in the book of Esther may be due to the fact that the author intended the book to become part of the official Persian court record. The use of God’s name might have prevented that from happening.<\/p>\nThe author of the book had considerable knowledge of Persian court life and customs. Thus, Mordecai might be identified with a Morduka mentioned as a Persian court official in the reign of Darius I (521–486 BC<\/span>) and Xerxes (486–464 BC<\/span>).<\/p>\nDate, Origin, and Purpose<\/p>\nImmediate impressions favor a date for the book of Esther shortly after 465 BC<\/span>, if Ahasuerus is identified with Xerxes, who died that year. Many contemporary scholars, however, favor a later date. The apocryphal book of Ecclesiasticus, written about 180 BC<\/span>, refers to that period. Jewish heroes are mentioned there, but Esther and Mordecai are not included. Some also suggest the period of the Maccabees as the time of the book’s writing. Others have identified it with a cultic story from ancient Babylon, associating Esther with the goddess Ishtar and Mordecai with the god Marduk. The earliest postbiblical reference to the Feast of Purim is 2 Maccabees 15:36, probably written about 75 BC<\/span>.<\/p>\nThe book of Esther claims to record events in Persia sometime during the fifth century BC<\/span>, surrounding the selection of Esther as queen. If a later date is preferred, the book can be viewed as written to encourage Jews during a time of persecution. One definite purpose of the book of Esther is to explain the origin of the Jewish Feast of Purim (Est 9:16-28). The term “purim” is probably related to the Assyrian word puru,<\/em> meaning a small stone used for casting lots.<\/p>\nCanonicity<\/p>\nThe major theological problem with the book of Esther is the absence of any mention of God and the lack of even an intimation of divine providence. As a result, some scholars in both Jewish and Christian circles question its canonicity. But closer observation reveals an obvious providential dimension in the book. The reference to fasting in 4:16, for example, implies prayer as well as abstinence from food. Esther’s being in the right place at the right time is no accident. The fall of Haman is also not accidental. On the negative side, the extreme measures taken in hanging Haman’s sons reflects a collective view of guilt that is not acceptable today (9:13-14). Implicit, too, is the theme of God’s protection of his covenant people even in times of persecution. That fact has made the book of Esther a favorite of Jews throughout history.<\/p>\nIts practical implications, however, have not kept some from questioning the book’s genuineness as a part of the Bible. The book of Esther appears in the third part of the Jewish canon, as part of the five scrolls known as the Megilloth; its companions there are Ruth, Song of Songs, Ecclesiastes, and Lamentations. The Septuagint (Greek version of the OT) contains 107 extra verses in the book of Esther. These additions form part of the Apocrypha in English versions of the Bible. Even as late as the Reformation era, Esther’s canonicity was being debated, and some contemporary evangelicals have raised doubts about its value. Its canonicity is favored by (1) its history of acceptance in both Judaism and the Christian church, and (2) its illustrative value for teaching God’s providential care of the Jewish people (see Rom 9–11; Rv 7, 14).<\/p>\nBackground<\/p>\nA number of historical problems have been noted: (1) Xerxes’ known wife was named Amestris, according to the historian Herodotus. But it is likely that the king had more than one wife. (2) The implication that Mordecai went into exile in 597 BC<\/span> would have made him about 120 years old during the reign of Xerxes. But the text of 2:5-6 might mean that Mordecai’s great-grandfather was the original exile rather than Mordecai. (3) Various details seem fanciful to some modern readers: a banquet lasting 180 days; Esther’s 12-month beauty treatment; a gallows 83 feet (25.3 meters) tall; the Jews killing 75,000 of Xerxes’ subjects (see 1:4; 2:7, 12; 7:9; 9:16). But what appears mythological sometimes turns out to be historical.<\/p>\nSeveral elements in the book of Esther point to a genuinely historical setting for the book. Ahasuerus is usually identified with Xerxes. Xerxes’ father was Darius, from whom have come some notable inscriptions and relief sculptures, one of them showing Darius seated on his throne with Xerxes standing behind him. Xerxes is believed to have been a weak-willed man in domestic affairs, easily influenced by flattering and scheming courtiers. On the field of battle, however, he was a vigorous leader who ferociously pursued his objectives. His energetic suppression of a revolt in Egypt was a prelude to mustering a navy to attack Athens. Only the skill and daring of the Greek forces at the naval battle of Salamis (480 BC<\/span>) saved Greece from complete Persian occupation. Xerxes eventually lost the war and retired to his elegant palaces at Persepolis and Susa. He rejected the traditional gods of Egypt and Babylon and became a devotee of Ahuramazda, the Persian spirit of good.<\/p>\nContent<\/p>\nThe book of Esther portrays the reign of King Ahasuerus, whose empire stretched from India to Ethiopia (1:1-9). The center of his empire was in Susa (Shushan), in Persia. Because Queen Vashti disgraced the king by refusing his order to appear in court, she was removed, and a search began for a new queen (1:10-22). A young Jewish woman named Hadassah, without parents and living with her kinsman Mordecai, was selected to replace Queen Vashti (2:1-18). Early in her reign Esther and Mordecai helped to save the king’s life (vv 19-23). A man named Haman, who was promoted to an influential position in the palace court, plotted to kill the Jews because he hated Mordecai (ch 3). Mordecai intervened through Queen Esther, and the queen called on the Jews in Susa to fast for deliverance (ch 4). Esther’s intervention with the king led to a sleepless night for Ahasuerus (5:1–6:1). He reviewed the records of “memorable deeds,” and discovered that Mordecai’s earlier help had gone unrewarded. When Haman arrived to initiate his plot against the Jews, the king ordered him to honor Mordecai (ch 6). When Haman’s plot was then discovered, the schemer was hanged (ch 7). The king honored Mordecai and sent out an edict protecting the Jews from harm (ch 8). The Jews, by the king’s permission, killed the soldiers who would earlier have killed them in Haman’s plot (9:1-16). To celebrate their national deliverance, the Jews planned a great celebration (9:17–10:3). That celebration became the Festival of Purim—a time of feasting and distribution of gifts to all, especially to the poor.<\/p>\nSee also<\/em> Esther (Person); Persia, Persians.<\/p>","content_en":"<h3>ESTHER, Book of<\/h3>\nOld Testament book telling the story of a Jewish woman’s protection of her people after her marriage to a gentile king.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date, Origin, and Purpose<\/p>\n• Canonicity<\/p>\n• Background<\/p>\n• Content<\/p>\nAuthor<\/p>\nThe book of Esther is an anonymous composition. The reference in 9:20 that Mordecai “recorded these things” implies that part, if not all, of the book was written by him. The absence of God’s name in the book of Esther may be due to the fact that the author intended the book to become part of the official Persian court record. The use of God’s name might have prevented that from happening.<\/p>\nThe author of the book had considerable knowledge of Persian court life and customs. Thus, Mordecai might be identified with a Morduka mentioned as a Persian court official in the reign of Darius I (521–486 BC<\/span>) and Xerxes (486–464 BC<\/span>).<\/p>\nDate, Origin, and Purpose<\/p>\nImmediate impressions favor a date for the book of Esther shortly after 465 BC<\/span>, if Ahasuerus is identified with Xerxes, who died that year. Many contemporary scholars, however, favor a later date. The apocryphal book of Ecclesiasticus, written about 180 BC<\/span>, refers to that period. Jewish heroes are mentioned there, but Esther and Mordecai are not included. Some also suggest the period of the Maccabees as the time of the book’s writing. Others have identified it with a cultic story from ancient Babylon, associating Esther with the goddess Ishtar and Mordecai with the god Marduk. The earliest postbiblical reference to the Feast of Purim is 2 Maccabees 15:36, probably written about 75 BC<\/span>.<\/p>\nThe book of Esther claims to record events in Persia sometime during the fifth century BC<\/span>, surrounding the selection of Esther as queen. If a later date is preferred, the book can be viewed as written to encourage Jews during a time of persecution. One definite purpose of the book of Esther is to explain the origin of the Jewish Feast of Purim (Est 9:16-28). The term “purim” is probably related to the Assyrian word puru,<\/em> meaning a small stone used for casting lots.<\/p>\nCanonicity<\/p>\nThe major theological problem with the book of Esther is the absence of any mention of God and the lack of even an intimation of divine providence. As a result, some scholars in both Jewish and Christian circles question its canonicity. But closer observation reveals an obvious providential dimension in the book. The reference to fasting in 4:16, for example, implies prayer as well as abstinence from food. Esther’s being in the right place at the right time is no accident. The fall of Haman is also not accidental. On the negative side, the extreme measures taken in hanging Haman’s sons reflects a collective view of guilt that is not acceptable today (9:13-14). Implicit, too, is the theme of God’s protection of his covenant people even in times of persecution. That fact has made the book of Esther a favorite of Jews throughout history.<\/p>\nIts practical implications, however, have not kept some from questioning the book’s genuineness as a part of the Bible. The book of Esther appears in the third part of the Jewish canon, as part of the five scrolls known as the Megilloth; its companions there are Ruth, Song of Songs, Ecclesiastes, and Lamentations. The Septuagint (Greek version of the OT) contains 107 extra verses in the book of Esther. These additions form part of the Apocrypha in English versions of the Bible. Even as late as the Reformation era, Esther’s canonicity was being debated, and some contemporary evangelicals have raised doubts about its value. Its canonicity is favored by (1) its history of acceptance in both Judaism and the Christian church, and (2) its illustrative value for teaching God’s providential care of the Jewish people (see Rom 9–11; Rv 7, 14).<\/p>\nBackground<\/p>\nA number of historical problems have been noted: (1) Xerxes’ known wife was named Amestris, according to the historian Herodotus. But it is likely that the king had more than one wife. (2) The implication that Mordecai went into exile in 597 BC<\/span> would have made him about 120 years old during the reign of Xerxes. But the text of 2:5-6 might mean that Mordecai’s great-grandfather was the original exile rather than Mordecai. (3) Various details seem fanciful to some modern readers: a banquet lasting 180 days; Esther’s 12-month beauty treatment; a gallows 83 feet (25.3 meters) tall; the Jews killing 75,000 of Xerxes’ subjects (see 1:4; 2:7, 12; 7:9; 9:16). But what appears mythological sometimes turns out to be historical.<\/p>\nSeveral elements in the book of Esther point to a genuinely historical setting for the book. Ahasuerus is usually identified with Xerxes. Xerxes’ father was Darius, from whom have come some notable inscriptions and relief sculptures, one of them showing Darius seated on his throne with Xerxes standing behind him. Xerxes is believed to have been a weak-willed man in domestic affairs, easily influenced by flattering and scheming courtiers. On the field of battle, however, he was a vigorous leader who ferociously pursued his objectives. His energetic suppression of a revolt in Egypt was a prelude to mustering a navy to attack Athens. Only the skill and daring of the Greek forces at the naval battle of Salamis (480 BC<\/span>) saved Greece from complete Persian occupation. Xerxes eventually lost the war and retired to his elegant palaces at Persepolis and Susa. He rejected the traditional gods of Egypt and Babylon and became a devotee of Ahuramazda, the Persian spirit of good.<\/p>\nContent<\/p>\nThe book of Esther portrays the reign of King Ahasuerus, whose empire stretched from India to Ethiopia (1:1-9). The center of his empire was in Susa (Shushan), in Persia. Because Queen Vashti disgraced the king by refusing his order to appear in court, she was removed, and a search began for a new queen (1:10-22). A young Jewish woman named Hadassah, without parents and living with her kinsman Mordecai, was selected to replace Queen Vashti (2:1-18). Early in her reign Esther and Mordecai helped to save the king’s life (vv 19-23). A man named Haman, who was promoted to an influential position in the palace court, plotted to kill the Jews because he hated Mordecai (ch 3). Mordecai intervened through Queen Esther, and the queen called on the Jews in Susa to fast for deliverance (ch 4). Esther’s intervention with the king led to a sleepless night for Ahasuerus (5:1–6:1). He reviewed the records of “memorable deeds,” and discovered that Mordecai’s earlier help had gone unrewarded. When Haman arrived to initiate his plot against the Jews, the king ordered him to honor Mordecai (ch 6). When Haman’s plot was then discovered, the schemer was hanged (ch 7). The king honored Mordecai and sent out an edict protecting the Jews from harm (ch 8). The Jews, by the king’s permission, killed the soldiers who would earlier have killed them in Haman’s plot (9:1-16). To celebrate their national deliverance, the Jews planned a great celebration (9:17–10:3). That celebration became the Festival of Purim—a time of feasting and distribution of gifts to all, especially to the poor.<\/p>\nSee also<\/em> Esther (Person); Persia, Persians.<\/p>","summary_ro":"ESTHER, Book of Old Testament book telling the story of a Jewish woman’s protection of her people after her marriage to a gentile king. Preview • Author • Date, Origin, and Purpose • Canonicity • Background • Content Author The book of Esther is an anonymous composition. The reference in 9:20 that Mordecai “recorded these things” implies that part, if not all, of the book was written by him. The absence of God’s name in the book of Esther may be due to the fact that the author intended the bo...","summary_en":"ESTHER, Book of Old Testament book telling the story of a Jewish woman’s protection of her people after her marriage to a gentile king. Preview • Author • Date, Origin, and Purpose • Canonicity • Background • Content Author The book of Esther is an anonymous composition. The reference in 9:20 that Mordecai “recorded these things” implies that part, if not all, of the book was written by him. The absence of God’s name in the book of Esther may be due to the fact that the author intended the bo...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15157,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hammedatha","title_en":"Hammedatha","content_ro":"<h3>HAMMEDATHA<\/h3>\nFather of Haman, a chief adviser to the Persian king Ahasuerus and a sworn enemy of the Jews, according to the book of Esther (3:1, 10; 8:5; 9:10, 24).<\/p>","content_en":"<h3>HAMMEDATHA<\/h3>\nFather of Haman, a chief adviser to the Persian king Ahasuerus and a sworn enemy of the Jews, according to the book of Esther (3:1, 10; 8:5; 9:10, 24).<\/p>","summary_ro":"HAMMEDATHA Father of Haman, a chief adviser to the Persian king Ahasuerus and a sworn enemy of the Jews, according to the book of Esther (3:1, 10; 8:5; 9:10, 24).","summary_en":"HAMMEDATHA Father of Haman, a chief adviser to the Persian king Ahasuerus and a sworn enemy of the Jews, according to the book of Esther (3:1, 10; 8:5; 9:10, 24).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48309,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:1","title_en":"Study Note: Estera 3:1","content_ro":"3:1-15<\/strong> Haman<\/em>’<\/em>s hatred for Mordecai develops into a plot to kill all the Jewish people.<\/p>","content_en":"3:1-15<\/strong> Haman<\/em>’<\/em>s hatred for Mordecai develops into a plot to kill all the Jewish people.<\/p>","summary_ro":"3:1-15 Haman’s hatred for Mordecai develops into a plot to kill all the Jewish people.","summary_en":"3:1-15 Haman’s hatred for Mordecai develops into a plot to kill all the Jewish people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75935,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:1","title_en":"Study Note: Estera 3:1","content_ro":"3:1-15<\/strong> Haman<\/em>’<\/em>s hatred for Mordecai develops into a plot to kill all the Jewish people.<\/p>","content_en":"3:1-15<\/strong> Haman<\/em>’<\/em>s hatred for Mordecai develops into a plot to kill all the Jewish people.<\/p>","summary_ro":"3:1-15 Haman’s hatred for Mordecai develops into a plot to kill all the Jewish people.","summary_en":"3:1-15 Haman’s hatred for Mordecai develops into a plot to kill all the Jewish people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103561,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:1","title_en":"Study Note: Estera 3:1","content_ro":"3:1-15<\/strong> Haman<\/em>’<\/em>s hatred for Mordecai develops into a plot to kill all the Jewish people.<\/p>","content_en":"3:1-15<\/strong> Haman<\/em>’<\/em>s hatred for Mordecai develops into a plot to kill all the Jewish people.<\/p>","summary_ro":"3:1-15 Haman’s hatred for Mordecai develops into a plot to kill all the Jewish people.","summary_en":"3:1-15 Haman’s hatred for Mordecai develops into a plot to kill all the Jewish people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131187,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:1","title_en":"Study Note: Estera 3:1","content_ro":"3:1-15<\/strong> Haman<\/em>’<\/em>s hatred for Mordecai develops into a plot to kill all the Jewish people.<\/p>","content_en":"3:1-15<\/strong> Haman<\/em>’<\/em>s hatred for Mordecai develops into a plot to kill all the Jewish people.<\/p>","summary_ro":"3:1-15 Haman’s hatred for Mordecai develops into a plot to kill all the Jewish people.","summary_en":"3:1-15 Haman’s hatred for Mordecai develops into a plot to kill all the Jewish people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62301,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89927,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117553,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145179,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":48310,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:2","title_en":"Study Note: Estera 3:2","content_ro":"3:2<\/strong> It was a common custom to bow down<\/em> before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman<\/em> entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.<\/p>","content_en":"3:2<\/strong> It was a common custom to bow down<\/em> before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman<\/em> entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.<\/p>","summary_ro":"3:2 It was a common custom to bow down before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.","summary_en":"3:2 It was a common custom to bow down before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75936,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:2","title_en":"Study Note: Estera 3:2","content_ro":"3:2<\/strong> It was a common custom to bow down<\/em> before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman<\/em> entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.<\/p>","content_en":"3:2<\/strong> It was a common custom to bow down<\/em> before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman<\/em> entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.<\/p>","summary_ro":"3:2 It was a common custom to bow down before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.","summary_en":"3:2 It was a common custom to bow down before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103562,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:2","title_en":"Study Note: Estera 3:2","content_ro":"3:2<\/strong> It was a common custom to bow down<\/em> before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman<\/em> entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.<\/p>","content_en":"3:2<\/strong> It was a common custom to bow down<\/em> before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman<\/em> entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.<\/p>","summary_ro":"3:2 It was a common custom to bow down before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.","summary_en":"3:2 It was a common custom to bow down before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131188,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:2","title_en":"Study Note: Estera 3:2","content_ro":"3:2<\/strong> It was a common custom to bow down<\/em> before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman<\/em> entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.<\/p>","content_en":"3:2<\/strong> It was a common custom to bow down<\/em> before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman<\/em> entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.<\/p>","summary_ro":"3:2 It was a common custom to bow down before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.","summary_en":"3:2 It was a common custom to bow down before a superior (e.g., Gen 33:3). Since Mordecai served at the large gate to the palace and Haman entered the king’s court through that gate, there were many opportunities for Mordecai to break the king’s command and not bow before Haman.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":11126,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Esther (Person)","title_en":"Esther (Person)","content_ro":"<h3>ESTHER (Person<\/span>)<\/h3>\nOne of two names borne by the Jewish queen of Persia. Hadassah (Hebrew “Myrtle”) apparently was her Jewish name (Est 2:7), and Esther (Persian “Star”) her name as queen of Persia. Some scholars speculate about a connection with the Babylonian goddess Ishtar, since exiled Jews were occasionally given pagan names (see Dn 1:7).<\/p>\nEsther was an orphan from the tribe of Benjamin who lived with the Jewish exiles in Persia. She was reared by her cousin Mordecai, a minor government official and covert leader of the Jewish community (see Est 3:5-6) in Susa, capital of the Persian kingdom. Esther became queen after King Ahasuerus (Xerxes) became displeased with Queen Vashti when she refused to obey his command to attend a banquet (1:11-12).<\/p>\nAfter Esther’s coronation, she discreetly won Xerxes’ confidence by informing him of an assassination plot (Est 2:21-23). The favor she won in the king’s eyes enabled her to deliver her family and her people from a massacre by Haman, a high official to the king.<\/p>\nThe Feast of Purim was instituted to celebrate God’s deliverance of his people through Esther and Mordecai. This festival is still observed annually by Jews.<\/p>\nSee also<\/em> Esther, Book of.<\/p>","content_en":"<h3>ESTHER (Person<\/span>)<\/h3>\nOne of two names borne by the Jewish queen of Persia. Hadassah (Hebrew “Myrtle”) apparently was her Jewish name (Est 2:7), and Esther (Persian “Star”) her name as queen of Persia. Some scholars speculate about a connection with the Babylonian goddess Ishtar, since exiled Jews were occasionally given pagan names (see Dn 1:7).<\/p>\nEsther was an orphan from the tribe of Benjamin who lived with the Jewish exiles in Persia. She was reared by her cousin Mordecai, a minor government official and covert leader of the Jewish community (see Est 3:5-6) in Susa, capital of the Persian kingdom. Esther became queen after King Ahasuerus (Xerxes) became displeased with Queen Vashti when she refused to obey his command to attend a banquet (1:11-12).<\/p>\nAfter Esther’s coronation, she discreetly won Xerxes’ confidence by informing him of an assassination plot (Est 2:21-23). The favor she won in the king’s eyes enabled her to deliver her family and her people from a massacre by Haman, a high official to the king.<\/p>\nThe Feast of Purim was instituted to celebrate God’s deliverance of his people through Esther and Mordecai. This festival is still observed annually by Jews.<\/p>\nSee also<\/em> Esther, Book of.<\/p>","summary_ro":"ESTHER (Person) One of two names borne by the Jewish queen of Persia. Hadassah (Hebrew “Myrtle”) apparently was her Jewish name (Est 2:7), and Esther (Persian “Star”) her name as queen of Persia. Some scholars speculate about a connection with the Babylonian goddess Ishtar, since exiled Jews were occasionally given pagan names (see Dn 1:7). Esther was an orphan from the tribe of Benjamin who lived with the Jewish exiles in Persia. She was reared by her cousin Mordecai, a minor government offi...","summary_en":"ESTHER (Person) One of two names borne by the Jewish queen of Persia. Hadassah (Hebrew “Myrtle”) apparently was her Jewish name (Est 2:7), and Esther (Persian “Star”) her name as queen of Persia. Some scholars speculate about a connection with the Babylonian goddess Ishtar, since exiled Jews were occasionally given pagan names (see Dn 1:7). Esther was an orphan from the tribe of Benjamin who lived with the Jewish exiles in Persia. She was reared by her cousin Mordecai, a minor government offi...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11154,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Additions to Esther","title_en":"Additions to Esther","content_ro":"<h3>ESTHER, Additions to<\/h3>\nSix passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 BC<\/span> is generally suggested, which would place them considerably later than the canonical Esther.<\/p>\nA summary of the additions is as follows:<\/p>\n1. 11:2–12:6: Mordecai’s dream, including the plot against the king’s life. This passage preceded Esther 1:1.<\/p>\n<li>2. 13:1-7: The edict of Artaxerxes. This addition follows Esther 3:13, where the king is called Ahasuerus.<\/li>\n<li>3. 13:8–14:19: The prayers of Mordecai and Esther. This passage was to be inserted after Esther 4:17.<\/li>\n<li>4. 15:1-16: The king’s anger at Esther’s appearance, and his subsequent change of attitude. This was to be inserted before Esther 5:3, since it is an expansion of Esther 5:1-2.<\/li>\n<li>5. 16:1-24: The edict of Ahasuerus relating to the Jews. This section was to follow 8:12.<\/li>\n<li>6. 10:4–11:1: The interpretation of Mordecai’s dream. This addition follows 10:3.<\/li>\nThe additions contain discrepancies that make it clear they were never part of the original Esther. These can be seen as follows:<\/p>\n1:19 and 8:8 compare 16:17<\/p>\n2:15-18 compare 14:15<\/p>\n2:16-19 compare 11:3–12:1<\/p>\n2:21-23 and 6:3-4 compare 12:5<\/p>\n3:1 compare 16:10<\/p>\n3:5 compare 12:6<\/p>\n5:4-8 compare 14:7<\/p>\n7:10 compare 16:18<\/p>\n<blockquote>9:20-32 compare 16:22<\/p><\/blockquote>\nThe Septuagint (Greek translation of the OT) and Old Latin texts contained the additions in the text of Esther at the places indicated. Jerome, a fourth-century Christian scholar, put the additions as an appendix in the Vulgate, his Latin translation of the Bible.<\/p>","content_en":"<h3>ESTHER, Additions to<\/h3>\nSix passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 BC<\/span> is generally suggested, which would place them considerably later than the canonical Esther.<\/p>\nA summary of the additions is as follows:<\/p>\n1. 11:2–12:6: Mordecai’s dream, including the plot against the king’s life. This passage preceded Esther 1:1.<\/p>\n<li>2. 13:1-7: The edict of Artaxerxes. This addition follows Esther 3:13, where the king is called Ahasuerus.<\/li>\n<li>3. 13:8–14:19: The prayers of Mordecai and Esther. This passage was to be inserted after Esther 4:17.<\/li>\n<li>4. 15:1-16: The king’s anger at Esther’s appearance, and his subsequent change of attitude. This was to be inserted before Esther 5:3, since it is an expansion of Esther 5:1-2.<\/li>\n<li>5. 16:1-24: The edict of Ahasuerus relating to the Jews. This section was to follow 8:12.<\/li>\n<li>6. 10:4–11:1: The interpretation of Mordecai’s dream. This addition follows 10:3.<\/li>\nThe additions contain discrepancies that make it clear they were never part of the original Esther. These can be seen as follows:<\/p>\n1:19 and 8:8 compare 16:17<\/p>\n2:15-18 compare 14:15<\/p>\n2:16-19 compare 11:3–12:1<\/p>\n2:21-23 and 6:3-4 compare 12:5<\/p>\n3:1 compare 16:10<\/p>\n3:5 compare 12:6<\/p>\n5:4-8 compare 14:7<\/p>\n7:10 compare 16:18<\/p>\n<blockquote>9:20-32 compare 16:22<\/p><\/blockquote>\nThe Septuagint (Greek translation of the OT) and Old Latin texts contained the additions in the text of Esther at the places indicated. Jerome, a fourth-century Christian scholar, put the additions as an appendix in the Vulgate, his Latin translation of the Bible.<\/p>","summary_ro":"ESTHER, Additions to Six passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 BC is generally suggested, which would p...","summary_en":"ESTHER, Additions to Six passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 BC is generally suggested, which would p...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":21811,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kingdom of Heaven Kingdom of God","title_en":"Kingdom of Heaven Kingdom of God","content_ro":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\nThe sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\nPreview<\/p>\n• Introduction<\/p>\n• Old Testament Background<\/p>\n• In the New Testament<\/p>\nIntroduction<\/p>\nAccording to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\nThe NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\nThe key to an understanding of the kingdom of God is that the basic meaning of the Greek word basileia<\/span>,<\/em> as also of the Hebrew malkut<\/span>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\nWhen malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, nlt<\/span>).<\/p>\nFurther, if a king rules, there must be a realm or sphere over which he reigns. This is also called malkut<\/span>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\nThis same twofold use of basileia<\/span> is found in the NT. In fact, basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\nThis central meaning of basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\nAlso in the NT are sayings about being in<\/em> the kingdom or of entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\nOld Testament Background<\/p>\nThe expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\nThis brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\nThe prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\nBehind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\nBecause God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\nWhile the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\nSuch language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\nA distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\nThe eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\nIn the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\nJesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\nMatthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\nThe eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, rsv<\/span>).<\/p>\nThe eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\nJesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\nIn most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\nIn his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\nThis is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\nIt is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\nThe meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, nlt<\/span>).<\/p>\nHere was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\nThe note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\nA saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\nFulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\nThe most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\nIn explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\nA similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\nHere is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\nIn contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\nThe presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\nIf God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\nIn the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\nIn Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\nOne important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\nPaul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\nThe central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\nSee also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","content_en":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\nThe sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\nPreview<\/p>\n• Introduction<\/p>\n• Old Testament Background<\/p>\n• In the New Testament<\/p>\nIntroduction<\/p>\nAccording to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\nThe NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\nThe key to an understanding of the kingdom of God is that the basic meaning of the Greek word basileia<\/span>,<\/em> as also of the Hebrew malkut<\/span>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\nWhen malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, nlt<\/span>).<\/p>\nFurther, if a king rules, there must be a realm or sphere over which he reigns. This is also called malkut<\/span>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\nThis same twofold use of basileia<\/span> is found in the NT. In fact, basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\nThis central meaning of basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\nAlso in the NT are sayings about being in<\/em> the kingdom or of entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\nOld Testament Background<\/p>\nThe expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\nThis brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\nThe prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\nBehind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\nBecause God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\nWhile the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\nSuch language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\nA distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\nThe eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\nIn the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\nJesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\nMatthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\nThe eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, rsv<\/span>).<\/p>\nThe eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\nJesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\nIn most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\nIn his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\nThis is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\nIt is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\nThe meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, nlt<\/span>).<\/p>\nHere was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\nThe note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\nA saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\nFulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\nThe most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\nIn explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\nA similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\nHere is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\nIn contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\nThe presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\nIf God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\nIn the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\nIn Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\nOne important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\nPaul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\nThe central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\nSee also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","summary_ro":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","summary_en":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48311,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:6","title_en":"Study Note: Estera 3:6","content_ro":"3:6<\/strong> Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.<\/p>","content_en":"3:6<\/strong> Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.<\/p>","summary_ro":"3:6 Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.","summary_en":"3:6 Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75937,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:6","title_en":"Study Note: Estera 3:6","content_ro":"3:6<\/strong> Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.<\/p>","content_en":"3:6<\/strong> Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.<\/p>","summary_ro":"3:6 Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.","summary_en":"3:6 Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103563,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:6","title_en":"Study Note: Estera 3:6","content_ro":"3:6<\/strong> Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.<\/p>","content_en":"3:6<\/strong> Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.<\/p>","summary_ro":"3:6 Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.","summary_en":"3:6 Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131189,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:6","title_en":"Study Note: Estera 3:6","content_ro":"3:6<\/strong> Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.<\/p>","content_en":"3:6<\/strong> Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.<\/p>","summary_ro":"3:6 Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.","summary_en":"3:6 Haman was not interested in justice; he wanted revenge. He was determined to do everything in his power to crush Mordecai, including exterminating his entire people—the Jews.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62302,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89928,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117554,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145180,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":5975,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ancient and Modern Calendars","title_en":"Ancient and Modern Calendars","content_ro":"<h3>CALENDARS, Ancient and Modern<\/h3>\nSystematic arrangements showing the beginning and length of each year and its division into days, weeks, and months. The modern calendar is usually taken for granted. But without a calendar it would be extremely difficult to establish a uniform chronology (that is, a system for arranging events in the time sequence in which they actually happened). Also, accurate prediction of the coming and going of seasons would be impossible.<\/p>\nBefore the calendar took on its modern format, it had to progress through a number of developmental stages.<\/p>\nPreview<\/p>\n• Days and Their Divisions<\/p>\n• Astronomy and the Calendar<\/p>\n• Jewish Calendar<\/p>\n• Jewish Festivals<\/p>\n• Conclusion<\/p>\nDays and Their Divisions<\/p>\nThe earliest attempt to mark off time was probably the simple counting of days, followed by the subdivision of each day into what eventually became 24 equal parts called hours. Since the Sumerians seem to have originated the measurement of time by minutes, hours, and days, they obviously also knew the narrower meaning of “day,” which for them designated a 12-hour period.<\/p>\nMeasurement of time in the days of King Ahaz is illustrated by reference to a sundial (2 Kgs 20:9; Is 38:8). The precise measurement of hours, however, must have been a relatively late practice. Early Europeans, like the ancient Egyptians, placed the beginning of the day at midnight, further dividing the period into two 12-hour segments. In the second century BC<\/span> the Egyptian astronomer Ptolemy and his disciples devised an astronomically convenient method of calculating each day from high noon, when the sun reached its apex in the heavens. The Roman day began at sunrise, with the second part of the day commencing at sunset.<\/p>\nAstronomy and the Calendar<\/p>\nAncient peoples constructed their calendars on the basis of their observations of “cycles” of the sun and moon. The solar year is the period of time in which the earth accomplishes a complete revolution in its orbit around the sun.<\/p>\nThe life of ancient peoples was closely tied to the changes in temperature and in the relative length of days and nights characteristic of the four seasons. Seasonal changes result from the fact that while the earth is orbiting the sun, it is also rotating on its own axis, tipped at an angle to the plane of its path around the sun. The longest day of the year in the northern hemisphere is called the summer solstice (about June 21 on the modern calendar). At the winter solstice (December 21 or 22) the noonday sun appears lowest (farthest south) and the days are shortest. (In the southern hemisphere summer and winter are reversed by the effect of the earth’s tilt.) Halfway between, at the vernal (spring) equinox about March 21, and the autumnal (fall) equinox about September 23, the sun is directly over the equator and there are as many hours of daylight as of darkness. The term “equinox” is from the Latin words for “equal night.” A solar year could be measured by ancient peoples as the period between two similar solstices or equinoxes.<\/p>\nThe solar calendar marks off days by observing the period between consecutive returns of the sun to a similar position above the earth, such as its rising, setting, or highest point at midday. A “day” thus represents one complete rotation of the earth on its own axis, now divided into 24 hours. Since that rotation is not directly related to the earth’s annual orbit around the sun, calendar problems arise because the true solar year does not equal a certain whole number of days but 365 days plus a fraction of a day.<\/p>\nThe most significant calendar problems arise when the sun’s motion is not the only factor taken into consideration in marking off a year. Considerable difficulties were encountered in ancient attempts to reconcile solar and lunar periods, especially when subdivisions of the year (months) were made to correspond to the more irregular phases of the moon. The fact that while the moon is orbiting the earth, the earth is orbiting the sun (and rotating at the same time) produces many complications.<\/p>\nThe lunar calendar measured time by lunations (a lunation is the interval of time, expressed in days, between two successive new moons). Each lunar month, beginning when the thin crescent of the new moon first becomes visible at dusk, averages just over 29½ days. The moon actually orbits the earth in about 271<\/span>\/3<\/span> days. Because the earth is meanwhile moving around the sun, it takes the moon two extra days to come to the same position between the sun and earth and produce a “new moon.”<\/p>\nA lunar year of 12 months was approximately 11 days shorter than the solar year, so additional days were inserted to make up for the difference. The practice of insertion, known as intercalation, was a device common to several lunar calendar systems. The ancient Chinese compensated by adding an intercalary month every 30 years to their calendar, which consisted of 12 months of 29 or 30 days each. The Muslim lunar calendar, still used throughout Islam, also recognized 30 years as a cycle. Beginning with the second year within each cycle, and at subsequent intervals of three years, a “leap year” (a year of abnormal length) is observed. In that framework a leap year comprises 355 days as opposed to the ordinary Muslim year of 354 days. Calculation of the ancient Hebrew year suffered the same problems as other lunar calendars.<\/p>\n\nJewish Calendar<\/p>\nIt is hard to imagine a people with lives more closely bound to and regulated by the calendar than the people of ancient Israel. The Jewish calendar is dated from what is supposed to have been the Creation: 3,760 years and three months before the Christian era. Accordingly, to find the current year in the Jewish calendar, one must add 3,759 to the date in the Gregorian calendar. The system, however, will not work to the exact month, since the Jewish year (running on the civil calendar) begins in autumn rather than in midwinter.<\/p>\n<h5>Months<\/h5>\nMost of the 12 months of the postexilic calendar have names adapted from the Babylonians. The months do not correspond to but overlap the months of the Roman calendar.<\/p>\nThe names of over half the months are mentioned in the OT: Kislev (Neh 1:1; Zec 7:1; rsv<\/span> “Chislev”), Tebeth (Est 2:16), Shebat (Zec 1:7), Adar (Est 3:7, 8:12), Nisan (Neh 2:1; Est 3:7), Sivan (Est 8:9), and Elul (Neh 6:15).<\/p>\nSince the Jewish month invariably began with the new moon, at intervals of approximately 29½ days, the Jewish year ran 354 days. No exact information is available to explain how the Jews originally adjusted their inaccurate lunar calendar to synchronize with the actual solar year. Late in Israel’s history an extra month was inserted between Adar and Nisan. That month, sometimes called Veader (“second Adar”), was added seven times within a 19-year cycle (at which time Adar received an extra half day).<\/p>\nThe names for the Jewish months as now known come from the period following the return from Babylonia to Palestine. Before the Babylonian exile at least four other names were in use: Abib (Ex 13:4), Ziv (1 Kgs 6:1, 37), Ethanim (8:2), and Bul (6:38). After the Captivity, they were renamed Nisan, Iyyar, Tishri, and Heshvan (originally Marcheshvan), respectively. The preexilic names carried agricultural connotations. For example, Abib signified the month in which the heads of the grain became ripe; Ziv was the month for desert flowers to bloom. An agricultural orientation is apparent in what is evidently the oldest Hebrew calendar, found at Gezer (southeast of Tel Aviv) in 1908 and dating from the 10th century BC<\/span>. Probably the work of a Jewish schoolboy, the calendar breaks down the year by agricultural activities such as sowing, reaping, pruning, and storage.<\/p>\nPrimarily, however, the months were religiously significant to the Jews and enabled them to commemorate the important events of their history. Each month’s beginning was considered holy. To ancient Israel, the moon became a spiritual symbol of the nation itself; the sun eventually became symbolic of the Messiah (Mal 4:2). Since the moon produces no light of its own, the symbolism is especially appropriate: Israel was supposed to reflect the Messiah’s light to the world.<\/p>\nThe Jewish calendar remained unchanged during the period between the OT and NT (approximately 400 years) despite an attempt by Hellenistic rulers to introduce a modified lunar month system, presumably of Macedonian origin. According to that calendar, five days were added to the final month of the year, with each of the 12 months containing 30 days. Even then, it only approximated the solar year.<\/p>\n<h5>Reckoning of Dates<\/h5>\nWe know of no era in which the ancient Hebrews recorded dates by citing a month and day. Rather, dates were computed by reference to some significant event such as the accession year of the reigning king. In NT times the Jews continued the OT method of dating events by synchronizing them with events either in their religious calendar or within the secular sphere of the Roman world. Writers of the NT followed the same principle (Lk 1:5; Jn 12:1; Acts 18:12). Only as the calendar reforms of Julius Caesar became embedded in the culture did people change from that long-standing method to a more standardized system.<\/p>\nJewish Festivals<\/p>\nIn addition to keeping the Sabbath, Jews observe seven annual festivals.<\/p>\n1. Passover (14th of Nisan) marks the deliverance from Egypt (the exodus). The first day of Nisan determines the date for Passover. Passover is observed for seven days and encompasses the Feast of Unleavened Bread, an event recalling Israel’s hasty preparation for the flight from Egypt (Ex 12:15). The festival for the firstfruits of the barley harvest immediately follows (Lv 23:10, nlt<\/span>).<\/p>\n<li>2. Pentecost is celebrated 50 days after Passover. A time of joyful celebration for the people, Pentecost is the Feast of Ingathering of the firstfruits of the wheat harvest (Ex 34:22; Lv 23:15-17).<\/li>\n<li>3. Next in order is New Year’s Day, the beginning of Tishri. The first of Tishri, according to the rabbis, was the day in which the Lord created the world. It is called Rosh Hashanah, “head of the year.”<\/li>\n<li>4. On the 10th of Tishri, Israel’s most solemn day, Yom Kippur (the Day of Atonement), is observed. This holiest of days is known as “the Sabbath of Sabbaths,” and the complex ritual for its observance is set forth in the Bible (Lv 16).<\/li>\n<li>5. Succoth, the Feast of Tabernacles, occupies the 15th through the 22d of Tishri. A largely agricultural festival, it celebrates the ingathering of the autumn harvest. The apostle John referred to it simply as “the feast” (Jn 7:37). The Feast of Tabernacles, sometimes called the Feast of Booths (Shelters), is also a spiritual commemoration; it recalls God’s care over his people throughout Israel’s 40 years in the wilderness (Lv 23:39-43).<\/li>\n<li>6. Of later origin is the Festival of Hanukkah, the Feast of Dedication. It commemorates Judas Maccabeus’s decisive victory over Antiochus Epiphanes and the Syrians 150 years before Christ. Since Malachi, the last of the OT prophets, had passed from the scene long before that event, tradition alone governs the manner in which the occasion is celebrated. On the 25th of Kislev and the following seven days, joyous activities mark the Jewish calendar.<\/li>\n<li>7. Concluding the sacred festivals for the year is Purim, which falls on the 14th and 15th of Adar. The feast, which finds its origin in ancient Persia, commemorates the deliverance brought through Mordecai and Esther when they frustrated Haman’s plot to destroy the Jews (Est 9).<\/li>\nConclusion<\/p>\nAs ancient sundials and modern clocks mark the passage of minutes and hours, a calendar marks the passage of days, weeks, months, years, and even centuries. A uniform, understandable way of measuring the longer units of time aids secular enterprises such as agriculture, business, and government; it is essential to historians and brings unity to the celebration of religious rites. Development of the modern (Gregorian) calendar represents an interaction between the science of astronomy and much historical and religious tradition. The religious significance of the calendar for Christians stems partly from the biblical contrast between God’s timelessness and human mortality (Ps 90). The psalmist asked God to “teach us to number our days that we may get a heart of wisdom” (Ps 90:12, rsv<\/span>).<\/p>\nSee also<\/em> Astrology; Astronomy; Day; Feasts and Festivals of Israel; Jubilee Year; Moon; Night; Sun.<\/p>","content_en":"<h3>CALENDARS, Ancient and Modern<\/h3>\nSystematic arrangements showing the beginning and length of each year and its division into days, weeks, and months. The modern calendar is usually taken for granted. But without a calendar it would be extremely difficult to establish a uniform chronology (that is, a system for arranging events in the time sequence in which they actually happened). Also, accurate prediction of the coming and going of seasons would be impossible.<\/p>\nBefore the calendar took on its modern format, it had to progress through a number of developmental stages.<\/p>\nPreview<\/p>\n• Days and Their Divisions<\/p>\n• Astronomy and the Calendar<\/p>\n• Jewish Calendar<\/p>\n• Jewish Festivals<\/p>\n• Conclusion<\/p>\nDays and Their Divisions<\/p>\nThe earliest attempt to mark off time was probably the simple counting of days, followed by the subdivision of each day into what eventually became 24 equal parts called hours. Since the Sumerians seem to have originated the measurement of time by minutes, hours, and days, they obviously also knew the narrower meaning of “day,” which for them designated a 12-hour period.<\/p>\nMeasurement of time in the days of King Ahaz is illustrated by reference to a sundial (2 Kgs 20:9; Is 38:8). The precise measurement of hours, however, must have been a relatively late practice. Early Europeans, like the ancient Egyptians, placed the beginning of the day at midnight, further dividing the period into two 12-hour segments. In the second century BC<\/span> the Egyptian astronomer Ptolemy and his disciples devised an astronomically convenient method of calculating each day from high noon, when the sun reached its apex in the heavens. The Roman day began at sunrise, with the second part of the day commencing at sunset.<\/p>\nAstronomy and the Calendar<\/p>\nAncient peoples constructed their calendars on the basis of their observations of “cycles” of the sun and moon. The solar year is the period of time in which the earth accomplishes a complete revolution in its orbit around the sun.<\/p>\nThe life of ancient peoples was closely tied to the changes in temperature and in the relative length of days and nights characteristic of the four seasons. Seasonal changes result from the fact that while the earth is orbiting the sun, it is also rotating on its own axis, tipped at an angle to the plane of its path around the sun. The longest day of the year in the northern hemisphere is called the summer solstice (about June 21 on the modern calendar). At the winter solstice (December 21 or 22) the noonday sun appears lowest (farthest south) and the days are shortest. (In the southern hemisphere summer and winter are reversed by the effect of the earth’s tilt.) Halfway between, at the vernal (spring) equinox about March 21, and the autumnal (fall) equinox about September 23, the sun is directly over the equator and there are as many hours of daylight as of darkness. The term “equinox” is from the Latin words for “equal night.” A solar year could be measured by ancient peoples as the period between two similar solstices or equinoxes.<\/p>\nThe solar calendar marks off days by observing the period between consecutive returns of the sun to a similar position above the earth, such as its rising, setting, or highest point at midday. A “day” thus represents one complete rotation of the earth on its own axis, now divided into 24 hours. Since that rotation is not directly related to the earth’s annual orbit around the sun, calendar problems arise because the true solar year does not equal a certain whole number of days but 365 days plus a fraction of a day.<\/p>\nThe most significant calendar problems arise when the sun’s motion is not the only factor taken into consideration in marking off a year. Considerable difficulties were encountered in ancient attempts to reconcile solar and lunar periods, especially when subdivisions of the year (months) were made to correspond to the more irregular phases of the moon. The fact that while the moon is orbiting the earth, the earth is orbiting the sun (and rotating at the same time) produces many complications.<\/p>\nThe lunar calendar measured time by lunations (a lunation is the interval of time, expressed in days, between two successive new moons). Each lunar month, beginning when the thin crescent of the new moon first becomes visible at dusk, averages just over 29½ days. The moon actually orbits the earth in about 271<\/span>\/3<\/span> days. Because the earth is meanwhile moving around the sun, it takes the moon two extra days to come to the same position between the sun and earth and produce a “new moon.”<\/p>\nA lunar year of 12 months was approximately 11 days shorter than the solar year, so additional days were inserted to make up for the difference. The practice of insertion, known as intercalation, was a device common to several lunar calendar systems. The ancient Chinese compensated by adding an intercalary month every 30 years to their calendar, which consisted of 12 months of 29 or 30 days each. The Muslim lunar calendar, still used throughout Islam, also recognized 30 years as a cycle. Beginning with the second year within each cycle, and at subsequent intervals of three years, a “leap year” (a year of abnormal length) is observed. In that framework a leap year comprises 355 days as opposed to the ordinary Muslim year of 354 days. Calculation of the ancient Hebrew year suffered the same problems as other lunar calendars.<\/p>\n\nJewish Calendar<\/p>\nIt is hard to imagine a people with lives more closely bound to and regulated by the calendar than the people of ancient Israel. The Jewish calendar is dated from what is supposed to have been the Creation: 3,760 years and three months before the Christian era. Accordingly, to find the current year in the Jewish calendar, one must add 3,759 to the date in the Gregorian calendar. The system, however, will not work to the exact month, since the Jewish year (running on the civil calendar) begins in autumn rather than in midwinter.<\/p>\n<h5>Months<\/h5>\nMost of the 12 months of the postexilic calendar have names adapted from the Babylonians. The months do not correspond to but overlap the months of the Roman calendar.<\/p>\nThe names of over half the months are mentioned in the OT: Kislev (Neh 1:1; Zec 7:1; rsv<\/span> “Chislev”), Tebeth (Est 2:16), Shebat (Zec 1:7), Adar (Est 3:7, 8:12), Nisan (Neh 2:1; Est 3:7), Sivan (Est 8:9), and Elul (Neh 6:15).<\/p>\nSince the Jewish month invariably began with the new moon, at intervals of approximately 29½ days, the Jewish year ran 354 days. No exact information is available to explain how the Jews originally adjusted their inaccurate lunar calendar to synchronize with the actual solar year. Late in Israel’s history an extra month was inserted between Adar and Nisan. That month, sometimes called Veader (“second Adar”), was added seven times within a 19-year cycle (at which time Adar received an extra half day).<\/p>\nThe names for the Jewish months as now known come from the period following the return from Babylonia to Palestine. Before the Babylonian exile at least four other names were in use: Abib (Ex 13:4), Ziv (1 Kgs 6:1, 37), Ethanim (8:2), and Bul (6:38). After the Captivity, they were renamed Nisan, Iyyar, Tishri, and Heshvan (originally Marcheshvan), respectively. The preexilic names carried agricultural connotations. For example, Abib signified the month in which the heads of the grain became ripe; Ziv was the month for desert flowers to bloom. An agricultural orientation is apparent in what is evidently the oldest Hebrew calendar, found at Gezer (southeast of Tel Aviv) in 1908 and dating from the 10th century BC<\/span>. Probably the work of a Jewish schoolboy, the calendar breaks down the year by agricultural activities such as sowing, reaping, pruning, and storage.<\/p>\nPrimarily, however, the months were religiously significant to the Jews and enabled them to commemorate the important events of their history. Each month’s beginning was considered holy. To ancient Israel, the moon became a spiritual symbol of the nation itself; the sun eventually became symbolic of the Messiah (Mal 4:2). Since the moon produces no light of its own, the symbolism is especially appropriate: Israel was supposed to reflect the Messiah’s light to the world.<\/p>\nThe Jewish calendar remained unchanged during the period between the OT and NT (approximately 400 years) despite an attempt by Hellenistic rulers to introduce a modified lunar month system, presumably of Macedonian origin. According to that calendar, five days were added to the final month of the year, with each of the 12 months containing 30 days. Even then, it only approximated the solar year.<\/p>\n<h5>Reckoning of Dates<\/h5>\nWe know of no era in which the ancient Hebrews recorded dates by citing a month and day. Rather, dates were computed by reference to some significant event such as the accession year of the reigning king. In NT times the Jews continued the OT method of dating events by synchronizing them with events either in their religious calendar or within the secular sphere of the Roman world. Writers of the NT followed the same principle (Lk 1:5; Jn 12:1; Acts 18:12). Only as the calendar reforms of Julius Caesar became embedded in the culture did people change from that long-standing method to a more standardized system.<\/p>\nJewish Festivals<\/p>\nIn addition to keeping the Sabbath, Jews observe seven annual festivals.<\/p>\n1. Passover (14th of Nisan) marks the deliverance from Egypt (the exodus). The first day of Nisan determines the date for Passover. Passover is observed for seven days and encompasses the Feast of Unleavened Bread, an event recalling Israel’s hasty preparation for the flight from Egypt (Ex 12:15). The festival for the firstfruits of the barley harvest immediately follows (Lv 23:10, nlt<\/span>).<\/p>\n<li>2. Pentecost is celebrated 50 days after Passover. A time of joyful celebration for the people, Pentecost is the Feast of Ingathering of the firstfruits of the wheat harvest (Ex 34:22; Lv 23:15-17).<\/li>\n<li>3. Next in order is New Year’s Day, the beginning of Tishri. The first of Tishri, according to the rabbis, was the day in which the Lord created the world. It is called Rosh Hashanah, “head of the year.”<\/li>\n<li>4. On the 10th of Tishri, Israel’s most solemn day, Yom Kippur (the Day of Atonement), is observed. This holiest of days is known as “the Sabbath of Sabbaths,” and the complex ritual for its observance is set forth in the Bible (Lv 16).<\/li>\n<li>5. Succoth, the Feast of Tabernacles, occupies the 15th through the 22d of Tishri. A largely agricultural festival, it celebrates the ingathering of the autumn harvest. The apostle John referred to it simply as “the feast” (Jn 7:37). The Feast of Tabernacles, sometimes called the Feast of Booths (Shelters), is also a spiritual commemoration; it recalls God’s care over his people throughout Israel’s 40 years in the wilderness (Lv 23:39-43).<\/li>\n<li>6. Of later origin is the Festival of Hanukkah, the Feast of Dedication. It commemorates Judas Maccabeus’s decisive victory over Antiochus Epiphanes and the Syrians 150 years before Christ. Since Malachi, the last of the OT prophets, had passed from the scene long before that event, tradition alone governs the manner in which the occasion is celebrated. On the 25th of Kislev and the following seven days, joyous activities mark the Jewish calendar.<\/li>\n<li>7. Concluding the sacred festivals for the year is Purim, which falls on the 14th and 15th of Adar. The feast, which finds its origin in ancient Persia, commemorates the deliverance brought through Mordecai and Esther when they frustrated Haman’s plot to destroy the Jews (Est 9).<\/li>\nConclusion<\/p>\nAs ancient sundials and modern clocks mark the passage of minutes and hours, a calendar marks the passage of days, weeks, months, years, and even centuries. A uniform, understandable way of measuring the longer units of time aids secular enterprises such as agriculture, business, and government; it is essential to historians and brings unity to the celebration of religious rites. Development of the modern (Gregorian) calendar represents an interaction between the science of astronomy and much historical and religious tradition. The religious significance of the calendar for Christians stems partly from the biblical contrast between God’s timelessness and human mortality (Ps 90). The psalmist asked God to “teach us to number our days that we may get a heart of wisdom” (Ps 90:12, rsv<\/span>).<\/p>\nSee also<\/em> Astrology; Astronomy; Day; Feasts and Festivals of Israel; Jubilee Year; Moon; Night; Sun.<\/p>","summary_ro":"CALENDARS, Ancient and Modern Systematic arrangements showing the beginning and length of each year and its division into days, weeks, and months. The modern calendar is usually taken for granted. But without a calendar it would be extremely difficult to establish a uniform chronology (that is, a system for arranging events in the time sequence in which they actually happened). Also, accurate prediction of the coming and going of seasons would be impossible. Before the calendar took on its mo...","summary_en":"CALENDARS, Ancient and Modern Systematic arrangements showing the beginning and length of each year and its division into days, weeks, and months. The modern calendar is usually taken for granted. But without a calendar it would be extremely difficult to establish a uniform chronology (that is, a system for arranging events in the time sequence in which they actually happened). Also, accurate prediction of the coming and going of seasons would be impossible. Before the calendar took on its mo...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27616,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nisan*","title_en":"Nisan*","content_ro":"<h3>NISAN*<\/h3>\nBabylonian name for a Hebrew month (Neh 2:1; Est 3:7). See<\/em> Calendars, Ancient and Modern.<\/p>","content_en":"<h3>NISAN*<\/h3>\nBabylonian name for a Hebrew month (Neh 2:1; Est 3:7). See<\/em> Calendars, Ancient and Modern.<\/p>","summary_ro":"NISAN* Babylonian name for a Hebrew month (Neh 2:1; Est 3:7). See Calendars, Ancient and Modern.","summary_en":"NISAN* Babylonian name for a Hebrew month (Neh 2:1; Est 3:7). See Calendars, Ancient and Modern.","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32182,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pur*","title_en":"Pur*","content_ro":"<h3>PUR*<\/h3>\nHebrew word, meaning “lot,” from which the name of the Jewish festival Purim, celebrating their deliverance from Haman, was derived (Est 3:7; 9:24-26). See<\/em> Feasts and Festivals of Israel.<\/p>","content_en":"<h3>PUR*<\/h3>\nHebrew word, meaning “lot,” from which the name of the Jewish festival Purim, celebrating their deliverance from Haman, was derived (Est 3:7; 9:24-26). See<\/em> Feasts and Festivals of Israel.<\/p>","summary_ro":"PUR* Hebrew word, meaning “lot,” from which the name of the Jewish festival Purim, celebrating their deliverance from Haman, was derived (Est 3:7; 9:24-26). See Feasts and Festivals of Israel.","summary_en":"PUR* Hebrew word, meaning “lot,” from which the name of the Jewish festival Purim, celebrating their deliverance from Haman, was derived (Est 3:7; 9:24-26). See Feasts and Festivals of Israel.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39822,"type":"chart","type_label":"Diagramă","type_icon":"📊","type_color":"#3b82f6","title_ro":"The Hebrew Calendar","title_en":"The Hebrew Calendar","content_ro":"<h3>The Hebrew Calendar<\/h3>\nA Hebrew month began in the middle of a month on our calendar today. Crops were planted in November and December and harvested in March and April.<\/p>\n<table>\n <tr>\n <td>Month<\/em><\/p><\/td>\n <td>Today’s Calendar<\/em><\/p><\/td>\n <td>Bible Reference<\/em><\/p><\/td>\n <td>Israel’s Holidays<\/em><\/p><\/td><\/tr>\n <tr>\n <td> 1 Nisan (Abib)<\/p><\/td>\n <td>March–April<\/p><\/td>\n <td>Exodus 13:4; 23:15; 34:18; Deuteronomy 16:1<\/p><\/td>\n <td>Passover (Leviticus 23:5)<\/p>Unleavened Bread (Leviticus 23:6)<\/p>Firstfruits (Leviticus 23:10)<\/p><\/td><\/tr>\n <tr>\n <td> 2 Iyyar (Ziv)<\/p><\/td>\n <td>April–May<\/p><\/td>\n <td>1 Kings 6:1, 37<\/p><\/td>\n <td>Second Passover (Numbers 9:10, 11)<\/p><\/td><\/tr>\n <tr>\n <td> 3 Sivan<\/p><\/td>\n <td>May–June<\/p><\/td>\n <td>Esther 8:9<\/p><\/td>\n <td>Pentecost (Weeks or Harvest) (Leviticus 23:16)<\/p><\/td><\/tr>\n <tr>\n <td> 4 Tammuz<\/p><\/td>\n <td>June–July<\/p><\/td>\n <td><\/td>\n <td><\/td><\/tr>\n <tr>\n <td> 5 Ab<\/p><\/td>\n <td>July–August<\/p><\/td>\n <td><\/td>\n <td><\/td><\/tr>\n <tr>\n <td> 6 Elul<\/p><\/td>\n <td>August–September<\/p><\/td>\n <td>Nehemiah 6:15<\/p><\/td>\n <td><\/td><\/tr>\n <tr>\n <td> 7 Tishri (Ethanim)<\/p><\/td>\n <td>September–October<\/p><\/td>\n <td>1 Kings 8:2<\/p><\/td>\n <td>Trumpets (New Year’s Day, Rosh Hashanah) (Leviticus 23:24; Numbers 29:1)<\/p>Day of Atonement (Leviticus 23:27)<\/p>Tabernacles (Shelters, Booths) (Leviticus 23:34)<\/p><\/td><\/tr>\n <tr>\n <td> 8 Marcheshvan (Bul)<\/p><\/td>\n <td>October–November<\/p><\/td>\n <td>1 Kings 6:38<\/p><\/td>\n <td><\/td><\/tr>\n <tr>\n <td> 9 Kislev<\/p><\/td>\n <td>November–December<\/p><\/td>\n <td>Nehemiah 1:1<\/p><\/td>\n <td>Dedication (Hanukkah) (John 10:22)<\/p><\/td><\/tr>\n <tr>\n <td>10 Tebeth<\/p><\/td>\n <td>December–January<\/p><\/td>\n <td>Esther 2:16<\/p><\/td>\n <td><\/td><\/tr>\n <tr>\n <td>11 Shebat<\/p><\/td>\n <td>January–February<\/p><\/td>\n <td>Zechariah 1:7<\/p><\/td>\n <td><\/td><\/tr>\n <tr>\n <td>12 Adar<\/p><\/td>\n <td>February–March<\/p><\/td>\n <td>Esther 3:7<\/p><\/td>\n <td>Purim (Esther 9:24-32)<\/p><\/td><\/tr><\/table>","content_en":"<h3>The Hebrew Calendar<\/h3>\nA Hebrew month began in the middle of a month on our calendar today. Crops were planted in November and December and harvested in March and April.<\/p>\n<table>\n <tr>\n <td>Month<\/em><\/p><\/td>\n <td>Today’s Calendar<\/em><\/p><\/td>\n <td>Bible Reference<\/em><\/p><\/td>\n <td>Israel’s Holidays<\/em><\/p><\/td><\/tr>\n <tr>\n <td> 1 Nisan (Abib)<\/p><\/td>\n <td>March–April<\/p><\/td>\n <td>Exodus 13:4; 23:15; 34:18; Deuteronomy 16:1<\/p><\/td>\n <td>Passover (Leviticus 23:5)<\/p>Unleavened Bread (Leviticus 23:6)<\/p>Firstfruits (Leviticus 23:10)<\/p><\/td><\/tr>\n <tr>\n <td> 2 Iyyar (Ziv)<\/p><\/td>\n <td>April–May<\/p><\/td>\n <td>1 Kings 6:1, 37<\/p><\/td>\n <td>Second Passover (Numbers 9:10, 11)<\/p><\/td><\/tr>\n <tr>\n <td> 3 Sivan<\/p><\/td>\n <td>May–June<\/p><\/td>\n <td>Esther 8:9<\/p><\/td>\n <td>Pentecost (Weeks or Harvest) (Leviticus 23:16)<\/p><\/td><\/tr>\n <tr>\n <td> 4 Tammuz<\/p><\/td>\n <td>June–July<\/p><\/td>\n <td><\/td>\n <td><\/td><\/tr>\n <tr>\n <td> 5 Ab<\/p><\/td>\n <td>July–August<\/p><\/td>\n <td><\/td>\n <td><\/td><\/tr>\n <tr>\n <td> 6 Elul<\/p><\/td>\n <td>August–September<\/p><\/td>\n <td>Nehemiah 6:15<\/p><\/td>\n <td><\/td><\/tr>\n <tr>\n <td> 7 Tishri (Ethanim)<\/p><\/td>\n <td>September–October<\/p><\/td>\n <td>1 Kings 8:2<\/p><\/td>\n <td>Trumpets (New Year’s Day, Rosh Hashanah) (Leviticus 23:24; Numbers 29:1)<\/p>Day of Atonement (Leviticus 23:27)<\/p>Tabernacles (Shelters, Booths) (Leviticus 23:34)<\/p><\/td><\/tr>\n <tr>\n <td> 8 Marcheshvan (Bul)<\/p><\/td>\n <td>October–November<\/p><\/td>\n <td>1 Kings 6:38<\/p><\/td>\n <td><\/td><\/tr>\n <tr>\n <td> 9 Kislev<\/p><\/td>\n <td>November–December<\/p><\/td>\n <td>Nehemiah 1:1<\/p><\/td>\n <td>Dedication (Hanukkah) (John 10:22)<\/p><\/td><\/tr>\n <tr>\n <td>10 Tebeth<\/p><\/td>\n <td>December–January<\/p><\/td>\n <td>Esther 2:16<\/p><\/td>\n <td><\/td><\/tr>\n <tr>\n <td>11 Shebat<\/p><\/td>\n <td>January–February<\/p><\/td>\n <td>Zechariah 1:7<\/p><\/td>\n <td><\/td><\/tr>\n <tr>\n <td>12 Adar<\/p><\/td>\n <td>February–March<\/p><\/td>\n <td>Esther 3:7<\/p><\/td>\n <td>Purim (Esther 9:24-32)<\/p><\/td><\/tr><\/table>","summary_ro":"The Hebrew Calendar A Hebrew month began in the middle of a month on our calendar today. Crops were planted in November and December and harvested in March and April. Month Today’s Calendar Bible Reference Israel’s Holidays 1 Nisan (Abib) March–April Exodus 13:4; 23:15; 34:18; Deuteronomy 16:1 Passover (Leviticus 23:5)Unleavened Bread (Leviticus 23:6)Firstfruits (Leviticus 23:10) 2 Iyyar (Ziv) April–May 1 Kings 6:1, 37 Second Passover (Numbers 9:10, 11) 3 Sivan May–June Esther 8:9 Pentecos...","summary_en":"The Hebrew Calendar A Hebrew month began in the middle of a month on our calendar today. Crops were planted in November and December and harvested in March and April. Month Today’s Calendar Bible Reference Israel’s Holidays 1 Nisan (Abib) March–April Exodus 13:4; 23:15; 34:18; Deuteronomy 16:1 Passover (Leviticus 23:5)Unleavened Bread (Leviticus 23:6)Firstfruits (Leviticus 23:10) 2 Iyyar (Ziv) April–May 1 Kings 6:1, 37 Second Passover (Numbers 9:10, 11) 3 Sivan May–June Esther 8:9 Pentecos...","source":"Charts\/Charts.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48312,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:7","title_en":"Study Note: Estera 3:7","content_ro":"3:7<\/strong> lots were cast . . . (the lots were called<\/em> purim<\/span>)<\/em>: Throwing the purim<\/em> was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim<\/em> in the first month of the year to determine which days that year would bring good fortune.<\/p>","content_en":"3:7<\/strong> lots were cast . . . (the lots were called<\/em> purim<\/span>)<\/em>: Throwing the purim<\/em> was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim<\/em> in the first month of the year to determine which days that year would bring good fortune.<\/p>","summary_ro":"3:7 lots were cast . . . (the lots were called purim): Throwing the purim was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim in the first month of the year to determine which days that year would bring good fortune.","summary_en":"3:7 lots were cast . . . (the lots were called purim): Throwing the purim was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim in the first month of the year to determine which days that year would bring good fortune.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75938,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:7","title_en":"Study Note: Estera 3:7","content_ro":"3:7<\/strong> lots were cast . . . (the lots were called<\/em> purim<\/span>)<\/em>: Throwing the purim<\/em> was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim<\/em> in the first month of the year to determine which days that year would bring good fortune.<\/p>","content_en":"3:7<\/strong> lots were cast . . . (the lots were called<\/em> purim<\/span>)<\/em>: Throwing the purim<\/em> was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim<\/em> in the first month of the year to determine which days that year would bring good fortune.<\/p>","summary_ro":"3:7 lots were cast . . . (the lots were called purim): Throwing the purim was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim in the first month of the year to determine which days that year would bring good fortune.","summary_en":"3:7 lots were cast . . . (the lots were called purim): Throwing the purim was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim in the first month of the year to determine which days that year would bring good fortune.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103564,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:7","title_en":"Study Note: Estera 3:7","content_ro":"3:7<\/strong> lots were cast . . . (the lots were called<\/em> purim<\/span>)<\/em>: Throwing the purim<\/em> was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim<\/em> in the first month of the year to determine which days that year would bring good fortune.<\/p>","content_en":"3:7<\/strong> lots were cast . . . (the lots were called<\/em> purim<\/span>)<\/em>: Throwing the purim<\/em> was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim<\/em> in the first month of the year to determine which days that year would bring good fortune.<\/p>","summary_ro":"3:7 lots were cast . . . (the lots were called purim): Throwing the purim was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim in the first month of the year to determine which days that year would bring good fortune.","summary_en":"3:7 lots were cast . . . (the lots were called purim): Throwing the purim was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim in the first month of the year to determine which days that year would bring good fortune.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131190,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:7","title_en":"Study Note: Estera 3:7","content_ro":"3:7<\/strong> lots were cast . . . (the lots were called<\/em> purim<\/span>)<\/em>: Throwing the purim<\/em> was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim<\/em> in the first month of the year to determine which days that year would bring good fortune.<\/p>","content_en":"3:7<\/strong> lots were cast . . . (the lots were called<\/em> purim<\/span>)<\/em>: Throwing the purim<\/em> was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim<\/em> in the first month of the year to determine which days that year would bring good fortune.<\/p>","summary_ro":"3:7 lots were cast . . . (the lots were called purim): Throwing the purim was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim in the first month of the year to determine which days that year would bring good fortune.","summary_en":"3:7 lots were cast . . . (the lots were called purim): Throwing the purim was like throwing dice. The Hebrews used lots from time to time to understand God’s will (Lev 16:8-10; Neh 10:34). Persian astrologers used purim in the first month of the year to determine which days that year would bring good fortune.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62319,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Purim","title_en":"Purim","content_ro":"<h3>Purim<\/h3>\nThe Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots<\/em> or dice<\/em> (Hebrew purim<\/span>, derived from Akkadian puru<\/em>). It was a common practice in the ancient world to cast purim<\/em> to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object with a number engraved on each side. A similar die inscribed with the word pur<\/em> dates to the 800s BC<\/span>. In the book of Esther, the Persian astrologers used purim<\/em> to establish the best time to slaughter the Jews (Esth 3:7).<\/p>\nOn the fateful day—March 7, 473 BC<\/span>—God miraculously rescued his people from certain death, just as he had rescued the nation from Egypt at the Passover. Mordecai and Esther therefore formalized an annual celebration of God’s rescue so that all future generations would remember what God had accomplished (9:28). The festival was widely celebrated thereafter among Jews (see 2 Maccabees<\/em> 15:36; Josephus, Antiquities<\/em> 11.6.13; perhaps John 5:1).<\/p>\nWhen God rescued his chosen people, the day for Jewish execution turned into a day of holy vengeance and was followed by a day of celebration. Today, Jewish people fast and pray to commemorate Esther’s fasting. This fast is then followed by Purim, which is celebrated on the fourteenth day of the month of Adar (occurring in February or March). On this joyous holiday Jews read Esther (with loud boo<\/em>s for Haman and hooray<\/em>s for Mordecai) and have a time of feasting and rejoicing, with gifts for friends and for the poor. It is a celebration of how God providentially worked to care for his people so that they were not exterminated (9:1-17) and of how God continues to care for, provide for, and save his people (see also Gen 45:5; Ps 91; Prov 16:9, 33; Dan 2:21; Acts 1:6-7; 2:22-23; 4:28-30; 17:24-27; Rom 8:28; 1 Pet 3:12).<\/p>\nPassages for Further Study<\/strong><\/p>\nEsth 9:1-32; Pss 37:23; 91:1-16; Prov 16:9, 33; Rom 8:28; 1 Pet 3:12<\/p>","content_en":"<h3>Purim<\/h3>\nThe Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots<\/em> or dice<\/em> (Hebrew purim<\/span>, derived from Akkadian puru<\/em>). It was a common practice in the ancient world to cast purim<\/em> to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object with a number engraved on each side. A similar die inscribed with the word pur<\/em> dates to the 800s BC<\/span>. In the book of Esther, the Persian astrologers used purim<\/em> to establish the best time to slaughter the Jews (Esth 3:7).<\/p>\nOn the fateful day—March 7, 473 BC<\/span>—God miraculously rescued his people from certain death, just as he had rescued the nation from Egypt at the Passover. Mordecai and Esther therefore formalized an annual celebration of God’s rescue so that all future generations would remember what God had accomplished (9:28). The festival was widely celebrated thereafter among Jews (see 2 Maccabees<\/em> 15:36; Josephus, Antiquities<\/em> 11.6.13; perhaps John 5:1).<\/p>\nWhen God rescued his chosen people, the day for Jewish execution turned into a day of holy vengeance and was followed by a day of celebration. Today, Jewish people fast and pray to commemorate Esther’s fasting. This fast is then followed by Purim, which is celebrated on the fourteenth day of the month of Adar (occurring in February or March). On this joyous holiday Jews read Esther (with loud boo<\/em>s for Haman and hooray<\/em>s for Mordecai) and have a time of feasting and rejoicing, with gifts for friends and for the poor. It is a celebration of how God providentially worked to care for his people so that they were not exterminated (9:1-17) and of how God continues to care for, provide for, and save his people (see also Gen 45:5; Ps 91; Prov 16:9, 33; Dan 2:21; Acts 1:6-7; 2:22-23; 4:28-30; 17:24-27; Rom 8:28; 1 Pet 3:12).<\/p>\nPassages for Further Study<\/strong><\/p>\nEsth 9:1-32; Pss 37:23; 91:1-16; Prov 16:9, 33; Rom 8:28; 1 Pet 3:12<\/p>","summary_ro":"Purim The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots or dice (Hebrew purim, derived from Akkadian puru). It was a common practice in the ancient world to cast purim to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object...","summary_en":"Purim The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots or dice (Hebrew purim, derived from Akkadian puru). It was a common practice in the ancient world to cast purim to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89945,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Purim","title_en":"Purim","content_ro":"<h3>Purim<\/h3>\nThe Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots<\/em> or dice<\/em> (Hebrew purim<\/span>, derived from Akkadian puru<\/em>). It was a common practice in the ancient world to cast purim<\/em> to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object with a number engraved on each side. A similar die inscribed with the word pur<\/em> dates to the 800s BC<\/span>. In the book of Esther, the Persian astrologers used purim<\/em> to establish the best time to slaughter the Jews (Esth 3:7).<\/p>\nOn the fateful day—March 7, 473 BC<\/span>—God miraculously rescued his people from certain death, just as he had rescued the nation from Egypt at the Passover. Mordecai and Esther therefore formalized an annual celebration of God’s rescue so that all future generations would remember what God had accomplished (9:28). The festival was widely celebrated thereafter among Jews (see 2 Maccabees<\/em> 15:36; Josephus, Antiquities<\/em> 11.6.13; perhaps John 5:1).<\/p>\nWhen God rescued his chosen people, the day for Jewish execution turned into a day of holy vengeance and was followed by a day of celebration. Today, Jewish people fast and pray to commemorate Esther’s fasting. This fast is then followed by Purim, which is celebrated on the fourteenth day of the month of Adar (occurring in February or March). On this joyous holiday Jews read Esther (with loud boo<\/em>s for Haman and hooray<\/em>s for Mordecai) and have a time of feasting and rejoicing, with gifts for friends and for the poor. It is a celebration of how God providentially worked to care for his people so that they were not exterminated (9:1-17) and of how God continues to care for, provide for, and save his people (see also Gen 45:5; Ps 91; Prov 16:9, 33; Dan 2:21; Acts 1:6-7; 2:22-23; 4:28-30; 17:24-27; Rom 8:28; 1 Pet 3:12).<\/p>\nPassages for Further Study<\/strong><\/p>\nEsth 9:1-32; Pss 37:23; 91:1-16; Prov 16:9, 33; Rom 8:28; 1 Pet 3:12<\/p>","content_en":"<h3>Purim<\/h3>\nThe Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots<\/em> or dice<\/em> (Hebrew purim<\/span>, derived from Akkadian puru<\/em>). It was a common practice in the ancient world to cast purim<\/em> to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object with a number engraved on each side. A similar die inscribed with the word pur<\/em> dates to the 800s BC<\/span>. In the book of Esther, the Persian astrologers used purim<\/em> to establish the best time to slaughter the Jews (Esth 3:7).<\/p>\nOn the fateful day—March 7, 473 BC<\/span>—God miraculously rescued his people from certain death, just as he had rescued the nation from Egypt at the Passover. Mordecai and Esther therefore formalized an annual celebration of God’s rescue so that all future generations would remember what God had accomplished (9:28). The festival was widely celebrated thereafter among Jews (see 2 Maccabees<\/em> 15:36; Josephus, Antiquities<\/em> 11.6.13; perhaps John 5:1).<\/p>\nWhen God rescued his chosen people, the day for Jewish execution turned into a day of holy vengeance and was followed by a day of celebration. Today, Jewish people fast and pray to commemorate Esther’s fasting. This fast is then followed by Purim, which is celebrated on the fourteenth day of the month of Adar (occurring in February or March). On this joyous holiday Jews read Esther (with loud boo<\/em>s for Haman and hooray<\/em>s for Mordecai) and have a time of feasting and rejoicing, with gifts for friends and for the poor. It is a celebration of how God providentially worked to care for his people so that they were not exterminated (9:1-17) and of how God continues to care for, provide for, and save his people (see also Gen 45:5; Ps 91; Prov 16:9, 33; Dan 2:21; Acts 1:6-7; 2:22-23; 4:28-30; 17:24-27; Rom 8:28; 1 Pet 3:12).<\/p>\nPassages for Further Study<\/strong><\/p>\nEsth 9:1-32; Pss 37:23; 91:1-16; Prov 16:9, 33; Rom 8:28; 1 Pet 3:12<\/p>","summary_ro":"Purim The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots or dice (Hebrew purim, derived from Akkadian puru). It was a common practice in the ancient world to cast purim to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object...","summary_en":"Purim The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots or dice (Hebrew purim, derived from Akkadian puru). It was a common practice in the ancient world to cast purim to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117571,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Purim","title_en":"Purim","content_ro":"<h3>Purim<\/h3>\nThe Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots<\/em> or dice<\/em> (Hebrew purim<\/span>, derived from Akkadian puru<\/em>). It was a common practice in the ancient world to cast purim<\/em> to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object with a number engraved on each side. A similar die inscribed with the word pur<\/em> dates to the 800s BC<\/span>. In the book of Esther, the Persian astrologers used purim<\/em> to establish the best time to slaughter the Jews (Esth 3:7).<\/p>\nOn the fateful day—March 7, 473 BC<\/span>—God miraculously rescued his people from certain death, just as he had rescued the nation from Egypt at the Passover. Mordecai and Esther therefore formalized an annual celebration of God’s rescue so that all future generations would remember what God had accomplished (9:28). The festival was widely celebrated thereafter among Jews (see 2 Maccabees<\/em> 15:36; Josephus, Antiquities<\/em> 11.6.13; perhaps John 5:1).<\/p>\nWhen God rescued his chosen people, the day for Jewish execution turned into a day of holy vengeance and was followed by a day of celebration. Today, Jewish people fast and pray to commemorate Esther’s fasting. This fast is then followed by Purim, which is celebrated on the fourteenth day of the month of Adar (occurring in February or March). On this joyous holiday Jews read Esther (with loud boo<\/em>s for Haman and hooray<\/em>s for Mordecai) and have a time of feasting and rejoicing, with gifts for friends and for the poor. It is a celebration of how God providentially worked to care for his people so that they were not exterminated (9:1-17) and of how God continues to care for, provide for, and save his people (see also Gen 45:5; Ps 91; Prov 16:9, 33; Dan 2:21; Acts 1:6-7; 2:22-23; 4:28-30; 17:24-27; Rom 8:28; 1 Pet 3:12).<\/p>\nPassages for Further Study<\/strong><\/p>\nEsth 9:1-32; Pss 37:23; 91:1-16; Prov 16:9, 33; Rom 8:28; 1 Pet 3:12<\/p>","content_en":"<h3>Purim<\/h3>\nThe Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots<\/em> or dice<\/em> (Hebrew purim<\/span>, derived from Akkadian puru<\/em>). It was a common practice in the ancient world to cast purim<\/em> to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object with a number engraved on each side. A similar die inscribed with the word pur<\/em> dates to the 800s BC<\/span>. In the book of Esther, the Persian astrologers used purim<\/em> to establish the best time to slaughter the Jews (Esth 3:7).<\/p>\nOn the fateful day—March 7, 473 BC<\/span>—God miraculously rescued his people from certain death, just as he had rescued the nation from Egypt at the Passover. Mordecai and Esther therefore formalized an annual celebration of God’s rescue so that all future generations would remember what God had accomplished (9:28). The festival was widely celebrated thereafter among Jews (see 2 Maccabees<\/em> 15:36; Josephus, Antiquities<\/em> 11.6.13; perhaps John 5:1).<\/p>\nWhen God rescued his chosen people, the day for Jewish execution turned into a day of holy vengeance and was followed by a day of celebration. Today, Jewish people fast and pray to commemorate Esther’s fasting. This fast is then followed by Purim, which is celebrated on the fourteenth day of the month of Adar (occurring in February or March). On this joyous holiday Jews read Esther (with loud boo<\/em>s for Haman and hooray<\/em>s for Mordecai) and have a time of feasting and rejoicing, with gifts for friends and for the poor. It is a celebration of how God providentially worked to care for his people so that they were not exterminated (9:1-17) and of how God continues to care for, provide for, and save his people (see also Gen 45:5; Ps 91; Prov 16:9, 33; Dan 2:21; Acts 1:6-7; 2:22-23; 4:28-30; 17:24-27; Rom 8:28; 1 Pet 3:12).<\/p>\nPassages for Further Study<\/strong><\/p>\nEsth 9:1-32; Pss 37:23; 91:1-16; Prov 16:9, 33; Rom 8:28; 1 Pet 3:12<\/p>","summary_ro":"Purim The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots or dice (Hebrew purim, derived from Akkadian puru). It was a common practice in the ancient world to cast purim to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object...","summary_en":"Purim The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots or dice (Hebrew purim, derived from Akkadian puru). It was a common practice in the ancient world to cast purim to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145197,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Purim","title_en":"Purim","content_ro":"<h3>Purim<\/h3>\nThe Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots<\/em> or dice<\/em> (Hebrew purim<\/span>, derived from Akkadian puru<\/em>). It was a common practice in the ancient world to cast purim<\/em> to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object with a number engraved on each side. A similar die inscribed with the word pur<\/em> dates to the 800s BC<\/span>. In the book of Esther, the Persian astrologers used purim<\/em> to establish the best time to slaughter the Jews (Esth 3:7).<\/p>\nOn the fateful day—March 7, 473 BC<\/span>—God miraculously rescued his people from certain death, just as he had rescued the nation from Egypt at the Passover. Mordecai and Esther therefore formalized an annual celebration of God’s rescue so that all future generations would remember what God had accomplished (9:28). The festival was widely celebrated thereafter among Jews (see 2 Maccabees<\/em> 15:36; Josephus, Antiquities<\/em> 11.6.13; perhaps John 5:1).<\/p>\nWhen God rescued his chosen people, the day for Jewish execution turned into a day of holy vengeance and was followed by a day of celebration. Today, Jewish people fast and pray to commemorate Esther’s fasting. This fast is then followed by Purim, which is celebrated on the fourteenth day of the month of Adar (occurring in February or March). On this joyous holiday Jews read Esther (with loud boo<\/em>s for Haman and hooray<\/em>s for Mordecai) and have a time of feasting and rejoicing, with gifts for friends and for the poor. It is a celebration of how God providentially worked to care for his people so that they were not exterminated (9:1-17) and of how God continues to care for, provide for, and save his people (see also Gen 45:5; Ps 91; Prov 16:9, 33; Dan 2:21; Acts 1:6-7; 2:22-23; 4:28-30; 17:24-27; Rom 8:28; 1 Pet 3:12).<\/p>\nPassages for Further Study<\/strong><\/p>\nEsth 9:1-32; Pss 37:23; 91:1-16; Prov 16:9, 33; Rom 8:28; 1 Pet 3:12<\/p>","content_en":"<h3>Purim<\/h3>\nThe Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots<\/em> or dice<\/em> (Hebrew purim<\/span>, derived from Akkadian puru<\/em>). It was a common practice in the ancient world to cast purim<\/em> to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object with a number engraved on each side. A similar die inscribed with the word pur<\/em> dates to the 800s BC<\/span>. In the book of Esther, the Persian astrologers used purim<\/em> to establish the best time to slaughter the Jews (Esth 3:7).<\/p>\nOn the fateful day—March 7, 473 BC<\/span>—God miraculously rescued his people from certain death, just as he had rescued the nation from Egypt at the Passover. Mordecai and Esther therefore formalized an annual celebration of God’s rescue so that all future generations would remember what God had accomplished (9:28). The festival was widely celebrated thereafter among Jews (see 2 Maccabees<\/em> 15:36; Josephus, Antiquities<\/em> 11.6.13; perhaps John 5:1).<\/p>\nWhen God rescued his chosen people, the day for Jewish execution turned into a day of holy vengeance and was followed by a day of celebration. Today, Jewish people fast and pray to commemorate Esther’s fasting. This fast is then followed by Purim, which is celebrated on the fourteenth day of the month of Adar (occurring in February or March). On this joyous holiday Jews read Esther (with loud boo<\/em>s for Haman and hooray<\/em>s for Mordecai) and have a time of feasting and rejoicing, with gifts for friends and for the poor. It is a celebration of how God providentially worked to care for his people so that they were not exterminated (9:1-17) and of how God continues to care for, provide for, and save his people (see also Gen 45:5; Ps 91; Prov 16:9, 33; Dan 2:21; Acts 1:6-7; 2:22-23; 4:28-30; 17:24-27; Rom 8:28; 1 Pet 3:12).<\/p>\nPassages for Further Study<\/strong><\/p>\nEsth 9:1-32; Pss 37:23; 91:1-16; Prov 16:9, 33; Rom 8:28; 1 Pet 3:12<\/p>","summary_ro":"Purim The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots or dice (Hebrew purim, derived from Akkadian puru). It was a common practice in the ancient world to cast purim to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object...","summary_en":"Purim The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots or dice (Hebrew purim, derived from Akkadian puru). It was a common practice in the ancient world to cast purim to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":15121,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Haman","title_en":"Haman","content_ro":"<h3>HAMAN<\/h3>\nSon of Hammedatha the Agagite, a high official under King Ahasuerus (Xerxes) in Persia during the time of Esther. Haman became angry with Mordecai, the uncle of Esther the queen, because Mordecai would not bow down to him as all others did. In anger he planned to exterminate all the Jews in Persia (Est 3:8). While he was plotting Mordecai’s hanging, the king was reading about Mordecai’s valuable services. Haman’s plot to kill all Jews was revealed, and he went to the gallows made for Mordecai. Haman’s ten sons were killed shortly after, and their bodies were strung up as well. In the Hebrew Bible the sons’ names are written in a perpendicular manner, supposedly to show their relative positions on the gallows. The carnival atmosphere of the Feast of Purim sometimes resulted in Haman being hanged in effigy, or his name being written on the soles of shoes to express contempt.<\/p>\nSee also<\/em> Esther, Book of.<\/p>","content_en":"<h3>HAMAN<\/h3>\nSon of Hammedatha the Agagite, a high official under King Ahasuerus (Xerxes) in Persia during the time of Esther. Haman became angry with Mordecai, the uncle of Esther the queen, because Mordecai would not bow down to him as all others did. In anger he planned to exterminate all the Jews in Persia (Est 3:8). While he was plotting Mordecai’s hanging, the king was reading about Mordecai’s valuable services. Haman’s plot to kill all Jews was revealed, and he went to the gallows made for Mordecai. Haman’s ten sons were killed shortly after, and their bodies were strung up as well. In the Hebrew Bible the sons’ names are written in a perpendicular manner, supposedly to show their relative positions on the gallows. The carnival atmosphere of the Feast of Purim sometimes resulted in Haman being hanged in effigy, or his name being written on the soles of shoes to express contempt.<\/p>\nSee also<\/em> Esther, Book of.<\/p>","summary_ro":"HAMAN Son of Hammedatha the Agagite, a high official under King Ahasuerus (Xerxes) in Persia during the time of Esther. Haman became angry with Mordecai, the uncle of Esther the queen, because Mordecai would not bow down to him as all others did. In anger he planned to exterminate all the Jews in Persia (Est 3:8). While he was plotting Mordecai’s hanging, the king was reading about Mordecai’s valuable services. Haman’s plot to kill all Jews was revealed, and he went to the gallows made for Mo...","summary_en":"HAMAN Son of Hammedatha the Agagite, a high official under King Ahasuerus (Xerxes) in Persia during the time of Esther. Haman became angry with Mordecai, the uncle of Esther the queen, because Mordecai would not bow down to him as all others did. In anger he planned to exterminate all the Jews in Persia (Est 3:8). While he was plotting Mordecai’s hanging, the king was reading about Mordecai’s valuable services. Haman’s plot to kill all Jews was revealed, and he went to the gallows made for Mo...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48313,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:8","title_en":"Study Note: Estera 3:8","content_ro":"3:8<\/strong> who keep themselves separate:<\/em>Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different:<\/em> They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king:<\/em> This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the king’s interest to let them live:<\/em> Haman played on the king’s fears and interests as Memucan had done in Esth 1:16. Intolerance toward any particular group of people ran against the general Persian tendency to be respectful of other people’s cultural and religious differences.<\/p>","content_en":"3:8<\/strong> who keep themselves separate:<\/em>Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different:<\/em> They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king:<\/em> This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the king’s interest to let them live:<\/em> Haman played on the king’s fears and interests as Memucan had done in Esth 1:16. Intolerance toward any particular group of people ran against the general Persian tendency to be respectful of other people’s cultural and religious differences.<\/p>","summary_ro":"3:8 who keep themselves separate:Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different: They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king: This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the ki...","summary_en":"3:8 who keep themselves separate:Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different: They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king: This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the ki...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75939,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:8","title_en":"Study Note: Estera 3:8","content_ro":"3:8<\/strong> who keep themselves separate:<\/em>Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different:<\/em> They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king:<\/em> This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the king’s interest to let them live:<\/em> Haman played on the king’s fears and interests as Memucan had done in Esth 1:16. Intolerance toward any particular group of people ran against the general Persian tendency to be respectful of other people’s cultural and religious differences.<\/p>","content_en":"3:8<\/strong> who keep themselves separate:<\/em>Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different:<\/em> They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king:<\/em> This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the king’s interest to let them live:<\/em> Haman played on the king’s fears and interests as Memucan had done in Esth 1:16. Intolerance toward any particular group of people ran against the general Persian tendency to be respectful of other people’s cultural and religious differences.<\/p>","summary_ro":"3:8 who keep themselves separate:Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different: They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king: This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the ki...","summary_en":"3:8 who keep themselves separate:Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different: They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king: This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the ki...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103565,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:8","title_en":"Study Note: Estera 3:8","content_ro":"3:8<\/strong> who keep themselves separate:<\/em>Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different:<\/em> They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king:<\/em> This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the king’s interest to let them live:<\/em> Haman played on the king’s fears and interests as Memucan had done in Esth 1:16. Intolerance toward any particular group of people ran against the general Persian tendency to be respectful of other people’s cultural and religious differences.<\/p>","content_en":"3:8<\/strong> who keep themselves separate:<\/em>Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different:<\/em> They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king:<\/em> This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the king’s interest to let them live:<\/em> Haman played on the king’s fears and interests as Memucan had done in Esth 1:16. Intolerance toward any particular group of people ran against the general Persian tendency to be respectful of other people’s cultural and religious differences.<\/p>","summary_ro":"3:8 who keep themselves separate:Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different: They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king: This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the ki...","summary_en":"3:8 who keep themselves separate:Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different: They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king: This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the ki...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131191,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:8","title_en":"Study Note: Estera 3:8","content_ro":"3:8<\/strong> who keep themselves separate:<\/em>Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different:<\/em> They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king:<\/em> This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the king’s interest to let them live:<\/em> Haman played on the king’s fears and interests as Memucan had done in Esth 1:16. Intolerance toward any particular group of people ran against the general Persian tendency to be respectful of other people’s cultural and religious differences.<\/p>","content_en":"3:8<\/strong> who keep themselves separate:<\/em>Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different:<\/em> They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king:<\/em> This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the king’s interest to let them live:<\/em> Haman played on the king’s fears and interests as Memucan had done in Esth 1:16. Intolerance toward any particular group of people ran against the general Persian tendency to be respectful of other people’s cultural and religious differences.<\/p>","summary_ro":"3:8 who keep themselves separate:Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different: They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king: This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the ki...","summary_en":"3:8 who keep themselves separate:Jews intermarried within tight-knit communities and resisted integration into the larger culture. • Their laws are different: They had a unique set of laws (eating and religious customs) and were to be separate from the sinful customs of the people around them (Lev 14:42-45; 15:31; 19:2, 26-37). • they refuse to obey the laws of the king: This accusation, which is false in general, probably refers to Mordecai’s refusal to bow to Haman. • So it is not in the ki...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62303,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89929,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117555,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145181,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\nSelfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\nIn the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\nThe Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\nGod disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":48314,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:9","title_en":"Study Note: Estera 3:9","content_ro":"3:9<\/strong> Haman tipped his hand by offering to bribe the king with a large sum of silver<\/em>,<\/em> which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.<\/p>","content_en":"3:9<\/strong> Haman tipped his hand by offering to bribe the king with a large sum of silver<\/em>,<\/em> which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.<\/p>","summary_ro":"3:9 Haman tipped his hand by offering to bribe the king with a large sum of silver, which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.","summary_en":"3:9 Haman tipped his hand by offering to bribe the king with a large sum of silver, which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75940,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:9","title_en":"Study Note: Estera 3:9","content_ro":"3:9<\/strong> Haman tipped his hand by offering to bribe the king with a large sum of silver<\/em>,<\/em> which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.<\/p>","content_en":"3:9<\/strong> Haman tipped his hand by offering to bribe the king with a large sum of silver<\/em>,<\/em> which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.<\/p>","summary_ro":"3:9 Haman tipped his hand by offering to bribe the king with a large sum of silver, which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.","summary_en":"3:9 Haman tipped his hand by offering to bribe the king with a large sum of silver, which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103566,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:9","title_en":"Study Note: Estera 3:9","content_ro":"3:9<\/strong> Haman tipped his hand by offering to bribe the king with a large sum of silver<\/em>,<\/em> which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.<\/p>","content_en":"3:9<\/strong> Haman tipped his hand by offering to bribe the king with a large sum of silver<\/em>,<\/em> which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.<\/p>","summary_ro":"3:9 Haman tipped his hand by offering to bribe the king with a large sum of silver, which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.","summary_en":"3:9 Haman tipped his hand by offering to bribe the king with a large sum of silver, which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131192,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:9","title_en":"Study Note: Estera 3:9","content_ro":"3:9<\/strong> Haman tipped his hand by offering to bribe the king with a large sum of silver<\/em>,<\/em> which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.<\/p>","content_en":"3:9<\/strong> Haman tipped his hand by offering to bribe the king with a large sum of silver<\/em>,<\/em> which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.<\/p>","summary_ro":"3:9 Haman tipped his hand by offering to bribe the king with a large sum of silver, which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.","summary_en":"3:9 Haman tipped his hand by offering to bribe the king with a large sum of silver, which should have made the king suspicious of Haman’s motives. The value of the proposed gift is so astronomical that Haman may have been exaggerating to show his intended generosity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":15039,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Haggai","title_en":"Book of Haggai","content_ro":"<h3>HAGGAI, Book of<\/h3>\nTenth of the 12 short prophetic books at the end of the OT.<\/p>\nPreview<\/p>\n• Author and Date<\/p>\n• Purpose<\/p>\n• Teaching<\/p>\n• Content<\/p>\nAuthor and Date<\/p>\nHaggai was among the Jewish colonists at Jerusalem in the year 520 BC<\/span> when his prophetic words were recorded (Ezr 5:1-2; 6:14). The four messages the Lord gave to Haggai were to be directed to specific individuals. The first was to Zerubbabel the governor and Joshua the high priest (Hg 1:1). The second was to Zerubbabel, Joshua, and the remnant of the people (2:2). The third was a word to the priests (v 11). The final message was limited to Zerubbabel (v 21).<\/p>\nPurpose<\/p>\nThe key phrase of Haggai’s prophecies is “Consider your ways” or “Consider” (1:5, 7; 2:15, 18). The purpose of God’s messages to the Judean leadership and people, therefore, was to awaken them to their spiritual responsibilities. Two different classes of Judeans had to be turned from their indifference. The true believers needed to be reminded that God was merciful. The situation could be remedied, even though they thought the sins committed by their fathers were unforgivable. The hypocrites among the Judeans had only sought the promised blessings. They had only exchanged one form of idolatry for another. When the blessings did not materialize, they were disappointed.<\/p>\nThe unifying message was that today gives no key to what God will do tomorrow. God’s fulfillment of his promises cannot be judged by appearances. Haggai’s message was twofold: reproof and encouragement. The colonists needed to be chastised for their indifference and consoled in the midst of their troubles.<\/p>\nTeaching<\/p>\nHaggai is a practical book, dealing with the believer’s service to God. Procrastination and indifference have been debilitating sins among God’s people throughout all ages. Concern and a sense of urgency are always pleasing to God (Rom 13:11-14).<\/p>\nThe presence of God is the primary motivation for boldness and the means of banishing discouragement (Mt 28:19-20; Eph 3:8-21; Heb 13:5-6).<\/p>\nSeparation from contaminating influences and sin is demanded of all believers (2 Cor 6:14–7:1). Without this quality of life, the believer cannot expect to be found fit for God’s service (2 Tm 2:19-26). The disobedient child of God can expect removal of blessing and chastisement from God (Heb 12:3-13; Jas 4:1-3).<\/p>\nThe message concerning God’s judgment of sin and the establishment of the messianic kingdom is a message of hope to the NT believer as well as the Jews of Haggai’s day (Rom 15:4-13; 2 Pt 3:10-18).<\/p>\nThe key phrase of Haggai (“consider your ways”) has echoes in 1 Corinthians 11:28 and 2 Corinthians 13:5, as do his writings about the effects of sin and the blessings of God (Jude 1:1-25).<\/p>\nThe God of Haggai is given the title “Lord of hosts” (“Lord<\/span> Almighty”) 14 times in the book. This title is characteristic of the postexilic prophetic books, Haggai, Zechariah, and Malachi, where it is found more than 80 times. It teaches that God is all-powerful and is Master of all spirit beings in heaven and all created beings on the earth.<\/p>\nHaggai also testifies to the God-breathed quality of the Word of God and its divine authority. Over and over the prophet announces ways that God has spoken to him and is the author of these messages (at least 25 times in the space of 28 verses).<\/p>\nContent<\/p>\n<h5>First Message<\/h5>\nThe first message Haggai was to deliver to the Judeans was given to him “on the first day of the month” (Hg 1:1). Upon the first day of each month, the Jews were to bring special offerings to the sanctuary (Nm 28:11-15). God chose this special time to reveal the sin of the people with regard to the unfinished sanctuary.<\/p>\nThe leaders of the Judeans were singled out for the first message from the Lord (Hg 1:1). Zerubbabel was the civil leader or governor, and Joshua was the spiritual leader or high priest. Together, they were responsible for the activity (or inactivity) of God’s people.<\/p>\nThe word of the Lord revealed the procrastination of the people (1:2). God’s temple had not been completed because his people had determined for themselves that “the time is not come.” The energies and finances of God’s people had been channeled selfishly into their own homes (v 4).<\/p>\n“Now” (1:5, rsv<\/span>) focused the attention of the Jews upon the present requirement of God in the light of their sinful indifference. They were to give attention to their own condition spiritually and materially: “Consider how you have fared.” This key phrase of Haggai’s prophecies is literally “Set your heart on your ways” or “Lay your ways to your heart.” Self-examination would reveal that their procrastination had robbed them of more than just 16 years.<\/p>\nVerse 6 reveals the poverty in which the Jews were living as a result of God’s chastisement for their sin. The blessings of God had been withdrawn in accord with his covenant (see Dt 28:15–29:1).<\/p>\nFollowing another exhortation to “consider” their ways (Hg 1:7), the Lord revealed the remedy for the Jews’ cursed condition: “rebuild my house” (v 8). The disobedience with regard to the completion of the temple was the reason for their poverty (vv 9-11).<\/p>\nThe response of the leaders and the people was encouraging. The resumption of the construction of the temple was a definite manifestation of belief in the word of God (1:12). Immediate obedience also testified to the acceptance of the ministry of Haggai, who was “the Lord<\/span>’s messenger” delivering “the Lord<\/span>’s message” (v 13).<\/p>\n<h5>Second Message<\/h5>\nApproximately one month later Haggai was summoned again by the Lord (2:1). The second message continued the note of encouragement with which the first message closed. Perhaps the builders had begun to feel the pressures of their service. Perhaps the old doubts and discouragements had plagued their faith again. The adversaries had reappeared to hinder them (Ezr 5:3–6:12). Haggai’s second message was similar to Ezra’s claim that “the eye of their God was upon the elders of the Jews” (Ezr 5:5, rsv<\/span>). The Lord not only sees his servants’ needs but also sends relief and encouragement.<\/p>\nThe day of this second message was the last day of the Feast of Tabernacles (Lv 23:33-43). Perhaps this reminder of God’s glorious presence with their ancestors in the wilderness made their present situation all the more discouraging. Therefore, the Lord spoke to all the people rather than just to their leaders (Hg 2:2). Was there any survivor of the preexilic days who had personally beheld the glory of God as it resided in the Solomonic temple (cf. 1 Kgs 8:1-11; Ez 9:1–11:23)? Was the present temple “as nothing” in comparison (Hg 2:3)? The Babylonian Talmud listed five things that were absent in the new temple that had been present in the Solomonic temple: (1) the ark of the covenant, (2) the sacred fire, (3) the shekinah glory, (4) the Holy Spirit, and (5) the Urim and Thummim.<\/p>\nAgain, “now” calls attention to God’s remedy. Three times the command “take courage” is proclaimed (2:4). Each time the command is given, one of the recipients of God’s message is addressed (cf. v 2). The concluding command was “work.” The reason for the strength and the activity was God’s presence. The Holy Spirit might seem to be absent from the temple, but he would remain among the people “according to the word” of God (v 5).<\/p>\nTo encourage the workers further, God revealed the future glory of his house (2:6-9). That glory would come to pass after a time of judgment (vv 6-7a), when the treasures of all nations come in (v 7b). The exact meaning of this verse has been variously interpreted. The views center around two different translations: “the desire of all nations shall come” (kjv<\/span>) and “and the treasures of all the nations will come to this Temple” (nlt<\/span>).<\/p>\nThe arguments for the messianic interpretation based on the first translation may be summarized as follows: (1) The vast majority of both Christian and Jewish interpreters took this phrase as a reference to the Messiah. (2) The abstract noun “desire” may have the concrete concept of the one who is desirable. (3) Though the verb in the Hebrew is plural, it is grammatically possible for the agreement of subject and predicate to be based upon the second noun (“nations”) in a genitive relationship. (4) The time element is suitable since God has just judged the nations and the hour of Christ’s coming would be at hand. (5) An alternate translation is available that meets the grammatical difficulties but retains the messianic import: “They [the nations] have come to the desire of all the nations.”<\/p>\nIn spite of the weight of the arguments for this first view, it seems better to accept the second translation and corresponding view. The arguments are as follows: (1) The vast majority of early Christian and Jewish interpreters base their view on the Latin Vulgate translation (c. AD<\/span> 400), while the second translation is in agreement with an older version, the Greek Septuagint (c. 300 BC<\/span>). (2) The singular “desire” may be taken as a collective noun referring to “features” or “wealth.” (3) The principle of Hebrew grammar that allows the noun “nations” to be the one with which the verb agrees is a rare occurrence in poetic books for such constructions as this. It is unlikely that such phraseology would be used without Haggai’s declaring the exact meaning in the immediate context. (4) The immediate context does solve the difficulty by the plain declaration that the silver and the gold belong to the Lord (2:8). (5) The kingdom context of these verses accords well with such parallel passages as Isaiah 60:5, 11 and Revelation 21:24.<\/p>\nThe conclusion to this message of encouragement is that the future glory of the temple (cf. Hg 2:3) will be greater than in the days of the Solomonic temple (v 9), because the shekinah glory will return (Hg 2:7; Ez 43:1-5) and the building will have great beauty (cf. Hg 2:8; Is 60:13, 17). God will also grant peace (Hg 2:9) in his kingdom at the time of this future glorious temple (see Is 9:6-7; 66:12; Zec 6:13).<\/p>\n<h5>Third Message<\/h5>\nAbout two months later Haggai received a third message from God (Hg 2:10). This time exhortation would be the theme, and the message was directed to the priests alone (v 11). Haggai used questions concerning the law of Moses to instruct the priests in the polluting character of sin. Something clean or holy cannot transfer its sanctity to something else (v 12). But that which is unholy can<\/em> transfer its<\/em> character to something clean, defiling it (Hg 2:13; cf. Lv 22:4-6; Nm 19:11).<\/p>\nThe application of this principle to the Judeans was clear: the offerings they brought during their years of disobedience were unacceptable to God because of Judah’s uncleanness (Hg 2:14).<\/p>\nBy reviving the memory of past disobedience and chastisement, God was exhorting the Jews to constantly “consider” (2:15, 18) the consequences of disobedience. Such consideration should prevent future spiritual indifference. The conclusion of the message was a reminder of the blessing of God upon the obedient (v 19).<\/p>\n<h5>Fourth Message<\/h5>\nOn the same day Haggai received another message from God (2:20). This message was to be directed toward Zerubbabel (v 21), who was to be encouraged by the permanency of his inherited Davidic office (cf. Hg 1:1; 2 Sm 7:4-17; 1 Chr 3:1, 5, 10, 17-20). The gentile nations would be judged and the kingdoms of the world overthrown (Hg 2:6-7, 21-22). This would be but the preparation for God’s rule (cf. Rv 11:15-18).<\/p>\nThe promise to Zerubbabel in Haggai 2:23 was God’s means of confirming that his promises to David were still operative even after the 70-year Babylonian captivity and the 16-year stagnation among the Judeans who had returned to Jerusalem. Zerubbabel was appointed “as a signet ring” by God. A signet was a personal cylinder or ring seal and a sign of the authenticity of their signature. Kings used them for identifying their decrees (Est 3:10; 8:8-10) and for confirming the authority of their deputies (Gn 41:42). God’s appointment of Zerubbabel “as a signet ring,” therefore, meant that Zerubbabel would be God’s seal of authority on the continuation of the Davidic line from which the Messiah should come and reign (cf. Mt 1:12; Lk 3:27).<\/p>\nSee also<\/em> Haggai (Person); Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>HAGGAI, Book of<\/h3>\nTenth of the 12 short prophetic books at the end of the OT.<\/p>\nPreview<\/p>\n• Author and Date<\/p>\n• Purpose<\/p>\n• Teaching<\/p>\n• Content<\/p>\nAuthor and Date<\/p>\nHaggai was among the Jewish colonists at Jerusalem in the year 520 BC<\/span> when his prophetic words were recorded (Ezr 5:1-2; 6:14). The four messages the Lord gave to Haggai were to be directed to specific individuals. The first was to Zerubbabel the governor and Joshua the high priest (Hg 1:1). The second was to Zerubbabel, Joshua, and the remnant of the people (2:2). The third was a word to the priests (v 11). The final message was limited to Zerubbabel (v 21).<\/p>\nPurpose<\/p>\nThe key phrase of Haggai’s prophecies is “Consider your ways” or “Consider” (1:5, 7; 2:15, 18). The purpose of God’s messages to the Judean leadership and people, therefore, was to awaken them to their spiritual responsibilities. Two different classes of Judeans had to be turned from their indifference. The true believers needed to be reminded that God was merciful. The situation could be remedied, even though they thought the sins committed by their fathers were unforgivable. The hypocrites among the Judeans had only sought the promised blessings. They had only exchanged one form of idolatry for another. When the blessings did not materialize, they were disappointed.<\/p>\nThe unifying message was that today gives no key to what God will do tomorrow. God’s fulfillment of his promises cannot be judged by appearances. Haggai’s message was twofold: reproof and encouragement. The colonists needed to be chastised for their indifference and consoled in the midst of their troubles.<\/p>\nTeaching<\/p>\nHaggai is a practical book, dealing with the believer’s service to God. Procrastination and indifference have been debilitating sins among God’s people throughout all ages. Concern and a sense of urgency are always pleasing to God (Rom 13:11-14).<\/p>\nThe presence of God is the primary motivation for boldness and the means of banishing discouragement (Mt 28:19-20; Eph 3:8-21; Heb 13:5-6).<\/p>\nSeparation from contaminating influences and sin is demanded of all believers (2 Cor 6:14–7:1). Without this quality of life, the believer cannot expect to be found fit for God’s service (2 Tm 2:19-26). The disobedient child of God can expect removal of blessing and chastisement from God (Heb 12:3-13; Jas 4:1-3).<\/p>\nThe message concerning God’s judgment of sin and the establishment of the messianic kingdom is a message of hope to the NT believer as well as the Jews of Haggai’s day (Rom 15:4-13; 2 Pt 3:10-18).<\/p>\nThe key phrase of Haggai (“consider your ways”) has echoes in 1 Corinthians 11:28 and 2 Corinthians 13:5, as do his writings about the effects of sin and the blessings of God (Jude 1:1-25).<\/p>\nThe God of Haggai is given the title “Lord of hosts” (“Lord<\/span> Almighty”) 14 times in the book. This title is characteristic of the postexilic prophetic books, Haggai, Zechariah, and Malachi, where it is found more than 80 times. It teaches that God is all-powerful and is Master of all spirit beings in heaven and all created beings on the earth.<\/p>\nHaggai also testifies to the God-breathed quality of the Word of God and its divine authority. Over and over the prophet announces ways that God has spoken to him and is the author of these messages (at least 25 times in the space of 28 verses).<\/p>\nContent<\/p>\n<h5>First Message<\/h5>\nThe first message Haggai was to deliver to the Judeans was given to him “on the first day of the month” (Hg 1:1). Upon the first day of each month, the Jews were to bring special offerings to the sanctuary (Nm 28:11-15). God chose this special time to reveal the sin of the people with regard to the unfinished sanctuary.<\/p>\nThe leaders of the Judeans were singled out for the first message from the Lord (Hg 1:1). Zerubbabel was the civil leader or governor, and Joshua was the spiritual leader or high priest. Together, they were responsible for the activity (or inactivity) of God’s people.<\/p>\nThe word of the Lord revealed the procrastination of the people (1:2). God’s temple had not been completed because his people had determined for themselves that “the time is not come.” The energies and finances of God’s people had been channeled selfishly into their own homes (v 4).<\/p>\n“Now” (1:5, rsv<\/span>) focused the attention of the Jews upon the present requirement of God in the light of their sinful indifference. They were to give attention to their own condition spiritually and materially: “Consider how you have fared.” This key phrase of Haggai’s prophecies is literally “Set your heart on your ways” or “Lay your ways to your heart.” Self-examination would reveal that their procrastination had robbed them of more than just 16 years.<\/p>\nVerse 6 reveals the poverty in which the Jews were living as a result of God’s chastisement for their sin. The blessings of God had been withdrawn in accord with his covenant (see Dt 28:15–29:1).<\/p>\nFollowing another exhortation to “consider” their ways (Hg 1:7), the Lord revealed the remedy for the Jews’ cursed condition: “rebuild my house” (v 8). The disobedience with regard to the completion of the temple was the reason for their poverty (vv 9-11).<\/p>\nThe response of the leaders and the people was encouraging. The resumption of the construction of the temple was a definite manifestation of belief in the word of God (1:12). Immediate obedience also testified to the acceptance of the ministry of Haggai, who was “the Lord<\/span>’s messenger” delivering “the Lord<\/span>’s message” (v 13).<\/p>\n<h5>Second Message<\/h5>\nApproximately one month later Haggai was summoned again by the Lord (2:1). The second message continued the note of encouragement with which the first message closed. Perhaps the builders had begun to feel the pressures of their service. Perhaps the old doubts and discouragements had plagued their faith again. The adversaries had reappeared to hinder them (Ezr 5:3–6:12). Haggai’s second message was similar to Ezra’s claim that “the eye of their God was upon the elders of the Jews” (Ezr 5:5, rsv<\/span>). The Lord not only sees his servants’ needs but also sends relief and encouragement.<\/p>\nThe day of this second message was the last day of the Feast of Tabernacles (Lv 23:33-43). Perhaps this reminder of God’s glorious presence with their ancestors in the wilderness made their present situation all the more discouraging. Therefore, the Lord spoke to all the people rather than just to their leaders (Hg 2:2). Was there any survivor of the preexilic days who had personally beheld the glory of God as it resided in the Solomonic temple (cf. 1 Kgs 8:1-11; Ez 9:1–11:23)? Was the present temple “as nothing” in comparison (Hg 2:3)? The Babylonian Talmud listed five things that were absent in the new temple that had been present in the Solomonic temple: (1) the ark of the covenant, (2) the sacred fire, (3) the shekinah glory, (4) the Holy Spirit, and (5) the Urim and Thummim.<\/p>\nAgain, “now” calls attention to God’s remedy. Three times the command “take courage” is proclaimed (2:4). Each time the command is given, one of the recipients of God’s message is addressed (cf. v 2). The concluding command was “work.” The reason for the strength and the activity was God’s presence. The Holy Spirit might seem to be absent from the temple, but he would remain among the people “according to the word” of God (v 5).<\/p>\nTo encourage the workers further, God revealed the future glory of his house (2:6-9). That glory would come to pass after a time of judgment (vv 6-7a), when the treasures of all nations come in (v 7b). The exact meaning of this verse has been variously interpreted. The views center around two different translations: “the desire of all nations shall come” (kjv<\/span>) and “and the treasures of all the nations will come to this Temple” (nlt<\/span>).<\/p>\nThe arguments for the messianic interpretation based on the first translation may be summarized as follows: (1) The vast majority of both Christian and Jewish interpreters took this phrase as a reference to the Messiah. (2) The abstract noun “desire” may have the concrete concept of the one who is desirable. (3) Though the verb in the Hebrew is plural, it is grammatically possible for the agreement of subject and predicate to be based upon the second noun (“nations”) in a genitive relationship. (4) The time element is suitable since God has just judged the nations and the hour of Christ’s coming would be at hand. (5) An alternate translation is available that meets the grammatical difficulties but retains the messianic import: “They [the nations] have come to the desire of all the nations.”<\/p>\nIn spite of the weight of the arguments for this first view, it seems better to accept the second translation and corresponding view. The arguments are as follows: (1) The vast majority of early Christian and Jewish interpreters base their view on the Latin Vulgate translation (c. AD<\/span> 400), while the second translation is in agreement with an older version, the Greek Septuagint (c. 300 BC<\/span>). (2) The singular “desire” may be taken as a collective noun referring to “features” or “wealth.” (3) The principle of Hebrew grammar that allows the noun “nations” to be the one with which the verb agrees is a rare occurrence in poetic books for such constructions as this. It is unlikely that such phraseology would be used without Haggai’s declaring the exact meaning in the immediate context. (4) The immediate context does solve the difficulty by the plain declaration that the silver and the gold belong to the Lord (2:8). (5) The kingdom context of these verses accords well with such parallel passages as Isaiah 60:5, 11 and Revelation 21:24.<\/p>\nThe conclusion to this message of encouragement is that the future glory of the temple (cf. Hg 2:3) will be greater than in the days of the Solomonic temple (v 9), because the shekinah glory will return (Hg 2:7; Ez 43:1-5) and the building will have great beauty (cf. Hg 2:8; Is 60:13, 17). God will also grant peace (Hg 2:9) in his kingdom at the time of this future glorious temple (see Is 9:6-7; 66:12; Zec 6:13).<\/p>\n<h5>Third Message<\/h5>\nAbout two months later Haggai received a third message from God (Hg 2:10). This time exhortation would be the theme, and the message was directed to the priests alone (v 11). Haggai used questions concerning the law of Moses to instruct the priests in the polluting character of sin. Something clean or holy cannot transfer its sanctity to something else (v 12). But that which is unholy can<\/em> transfer its<\/em> character to something clean, defiling it (Hg 2:13; cf. Lv 22:4-6; Nm 19:11).<\/p>\nThe application of this principle to the Judeans was clear: the offerings they brought during their years of disobedience were unacceptable to God because of Judah’s uncleanness (Hg 2:14).<\/p>\nBy reviving the memory of past disobedience and chastisement, God was exhorting the Jews to constantly “consider” (2:15, 18) the consequences of disobedience. Such consideration should prevent future spiritual indifference. The conclusion of the message was a reminder of the blessing of God upon the obedient (v 19).<\/p>\n<h5>Fourth Message<\/h5>\nOn the same day Haggai received another message from God (2:20). This message was to be directed toward Zerubbabel (v 21), who was to be encouraged by the permanency of his inherited Davidic office (cf. Hg 1:1; 2 Sm 7:4-17; 1 Chr 3:1, 5, 10, 17-20). The gentile nations would be judged and the kingdoms of the world overthrown (Hg 2:6-7, 21-22). This would be but the preparation for God’s rule (cf. Rv 11:15-18).<\/p>\nThe promise to Zerubbabel in Haggai 2:23 was God’s means of confirming that his promises to David were still operative even after the 70-year Babylonian captivity and the 16-year stagnation among the Judeans who had returned to Jerusalem. Zerubbabel was appointed “as a signet ring” by God. A signet was a personal cylinder or ring seal and a sign of the authenticity of their signature. Kings used them for identifying their decrees (Est 3:10; 8:8-10) and for confirming the authority of their deputies (Gn 41:42). God’s appointment of Zerubbabel “as a signet ring,” therefore, meant that Zerubbabel would be God’s seal of authority on the continuation of the Davidic line from which the Messiah should come and reign (cf. Mt 1:12; Lk 3:27).<\/p>\nSee also<\/em> Haggai (Person); Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"HAGGAI, Book of Tenth of the 12 short prophetic books at the end of the OT. Preview • Author and Date • Purpose • Teaching • Content Author and Date Haggai was among the Jewish colonists at Jerusalem in the year 520 BC when his prophetic words were recorded (Ezr 5:1-2; 6:14). The four messages the Lord gave to Haggai were to be directed to specific individuals. The first was to Zerubbabel the governor and Joshua the high priest (Hg 1:1). The second was to Zerubbabel, Joshua, and the remnant o...","summary_en":"HAGGAI, Book of Tenth of the 12 short prophetic books at the end of the OT. Preview • Author and Date • Purpose • Teaching • Content Author and Date Haggai was among the Jewish colonists at Jerusalem in the year 520 BC when his prophetic words were recorded (Ezr 5:1-2; 6:14). The four messages the Lord gave to Haggai were to be directed to specific individuals. The first was to Zerubbabel the governor and Joshua the high priest (Hg 1:1). The second was to Zerubbabel, Joshua, and the remnant o...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19819,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jewels Jewelry","title_en":"Jewels Jewelry","content_ro":"<h3>JEWELRY, JEWELS<\/h3>\nDecorated adornments. In the Bible, jewelry was used by both men and women (Ex 11:2; Is 3:18-21). Items of jewelry were given as presents (Gn 24:22, 53) and were regularly seized as spoil in war (2 Chr 20:25). Before coinage came into use, jewels were associated with gold and silver as a measure of wealth (21:3) or as a standard of value (Jb 28:16; Prv 3:15).<\/p>\nIn the OT a wide variety of jewelry is mentioned—arm bracelets (Gn 24:22, 30, 47; Ez 16:11), ankle ornaments (Is 3:18-20), necklaces (Gn 41:42), crowns (Zec 9:16), earrings (Gn 24:22), nose rings (Is 3:21), and finger rings (Gn 41:42; Est 3:10). In each case a gold or silver mounting was used to hold the precious stones. It would seem that the modern art of faceting was not used but the precious stone was rounded, polished, and sometimes engraved. Many of the precious stones valued in antiquity would hardly be classed as precious today, though they might be classified as semiprecious.<\/p>\nSemiprecious stones were frequently incorporated into necklaces and other pieces of jewelry. Royal headdresses from the graves at Ur near the Persian Gulf give an indication of the skill of jewelers around 2700 BC<\/span>. Hairbands and pins were necessary parts of hair adornment and have been recovered from numerous Near Eastern archaeological sites. Rings, often with delicately carved stones, were extremely popular, and nose rings were also in use by the middle Bronze Age (see Gn 24:47). Fine gold chains were frequently worn. A signet ring and a heavy gold chain were decorative symbols of office (41:42). Bracelets and amulets were worn around the wrist, the upper arm, and the neck. Decorative pins, similar in design and intent to the modern safety pin, were often used to hold clothing together.<\/p>\nAn excellent description of women’s clothing and jewelry is found in Isaiah 3:18-23 (nlt<\/span>), where the prophet warns: “The Lord will strip away their artful beauty—their ornaments, headbands, and crescent necklaces; their earrings, bracelets, and veils of shimmering gauze. Gone will be their scarves, ankle chains, sashes, perfumes, and charms; their rings, jewels, party clothes, gowns, capes, and purses; their mirrors, linen garments, head ornaments, and shawls.”<\/p>\nSee<\/em> Minerals and Metals; Stones, Precious.<\/p>","content_en":"<h3>JEWELRY, JEWELS<\/h3>\nDecorated adornments. In the Bible, jewelry was used by both men and women (Ex 11:2; Is 3:18-21). Items of jewelry were given as presents (Gn 24:22, 53) and were regularly seized as spoil in war (2 Chr 20:25). Before coinage came into use, jewels were associated with gold and silver as a measure of wealth (21:3) or as a standard of value (Jb 28:16; Prv 3:15).<\/p>\nIn the OT a wide variety of jewelry is mentioned—arm bracelets (Gn 24:22, 30, 47; Ez 16:11), ankle ornaments (Is 3:18-20), necklaces (Gn 41:42), crowns (Zec 9:16), earrings (Gn 24:22), nose rings (Is 3:21), and finger rings (Gn 41:42; Est 3:10). In each case a gold or silver mounting was used to hold the precious stones. It would seem that the modern art of faceting was not used but the precious stone was rounded, polished, and sometimes engraved. Many of the precious stones valued in antiquity would hardly be classed as precious today, though they might be classified as semiprecious.<\/p>\nSemiprecious stones were frequently incorporated into necklaces and other pieces of jewelry. Royal headdresses from the graves at Ur near the Persian Gulf give an indication of the skill of jewelers around 2700 BC<\/span>. Hairbands and pins were necessary parts of hair adornment and have been recovered from numerous Near Eastern archaeological sites. Rings, often with delicately carved stones, were extremely popular, and nose rings were also in use by the middle Bronze Age (see Gn 24:47). Fine gold chains were frequently worn. A signet ring and a heavy gold chain were decorative symbols of office (41:42). Bracelets and amulets were worn around the wrist, the upper arm, and the neck. Decorative pins, similar in design and intent to the modern safety pin, were often used to hold clothing together.<\/p>\nAn excellent description of women’s clothing and jewelry is found in Isaiah 3:18-23 (nlt<\/span>), where the prophet warns: “The Lord will strip away their artful beauty—their ornaments, headbands, and crescent necklaces; their earrings, bracelets, and veils of shimmering gauze. Gone will be their scarves, ankle chains, sashes, perfumes, and charms; their rings, jewels, party clothes, gowns, capes, and purses; their mirrors, linen garments, head ornaments, and shawls.”<\/p>\nSee<\/em> Minerals and Metals; Stones, Precious.<\/p>","summary_ro":"JEWELRY, JEWELS Decorated adornments. In the Bible, jewelry was used by both men and women (Ex 11:2; Is 3:18-21). Items of jewelry were given as presents (Gn 24:22, 53) and were regularly seized as spoil in war (2 Chr 20:25). Before coinage came into use, jewels were associated with gold and silver as a measure of wealth (21:3) or as a standard of value (Jb 28:16; Prv 3:15). In the OT a wide variety of jewelry is mentioned—arm bracelets (Gn 24:22, 30, 47; Ez 16:11), ankle ornaments (Is 3:18-2...","summary_en":"JEWELRY, JEWELS Decorated adornments. In the Bible, jewelry was used by both men and women (Ex 11:2; Is 3:18-21). Items of jewelry were given as presents (Gn 24:22, 53) and were regularly seized as spoil in war (2 Chr 20:25). Before coinage came into use, jewels were associated with gold and silver as a measure of wealth (21:3) or as a standard of value (Jb 28:16; Prv 3:15). In the OT a wide variety of jewelry is mentioned—arm bracelets (Gn 24:22, 30, 47; Ez 16:11), ankle ornaments (Is 3:18-2...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48315,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:10","title_en":"Study Note: Estera 3:10","content_ro":"3:10-11<\/strong> The king agreed<\/em> with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring<\/em>,<\/em> the king gave up his control over official policies; by giving it to Haman<\/em>,<\/em> he signified that Haman had complete authority to seal the decree. • the enemy of the Jews:<\/em> The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours:<\/em> It may appear that the king did not want the bribe, but 4:7 suggests that Haman did give the money. The king was following a customary protocol to make the bribe and his greed less obvious (cp. Gen 23:10-16). For the sake of public appearance the king pretended not to be interested in the money, but in reality he was.<\/p>","content_en":"3:10-11<\/strong> The king agreed<\/em> with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring<\/em>,<\/em> the king gave up his control over official policies; by giving it to Haman<\/em>,<\/em> he signified that Haman had complete authority to seal the decree. • the enemy of the Jews:<\/em> The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours:<\/em> It may appear that the king did not want the bribe, but 4:7 suggests that Haman did give the money. The king was following a customary protocol to make the bribe and his greed less obvious (cp. Gen 23:10-16). For the sake of public appearance the king pretended not to be interested in the money, but in reality he was.<\/p>","summary_ro":"3:10-11 The king agreed with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring, the king gave up his control over official policies; by giving it to Haman, he signified that Haman had complete authority to seal the decree. • the enemy of the Jews: The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours: It may appear that...","summary_en":"3:10-11 The king agreed with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring, the king gave up his control over official policies; by giving it to Haman, he signified that Haman had complete authority to seal the decree. • the enemy of the Jews: The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours: It may appear that...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75941,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:10","title_en":"Study Note: Estera 3:10","content_ro":"3:10-11<\/strong> The king agreed<\/em> with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring<\/em>,<\/em> the king gave up his control over official policies; by giving it to Haman<\/em>,<\/em> he signified that Haman had complete authority to seal the decree. • the enemy of the Jews:<\/em> The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours:<\/em> It may appear that the king did not want the bribe, but 4:7 suggests that Haman did give the money. The king was following a customary protocol to make the bribe and his greed less obvious (cp. Gen 23:10-16). For the sake of public appearance the king pretended not to be interested in the money, but in reality he was.<\/p>","content_en":"3:10-11<\/strong> The king agreed<\/em> with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring<\/em>,<\/em> the king gave up his control over official policies; by giving it to Haman<\/em>,<\/em> he signified that Haman had complete authority to seal the decree. • the enemy of the Jews:<\/em> The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours:<\/em> It may appear that the king did not want the bribe, but 4:7 suggests that Haman did give the money. The king was following a customary protocol to make the bribe and his greed less obvious (cp. Gen 23:10-16). For the sake of public appearance the king pretended not to be interested in the money, but in reality he was.<\/p>","summary_ro":"3:10-11 The king agreed with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring, the king gave up his control over official policies; by giving it to Haman, he signified that Haman had complete authority to seal the decree. • the enemy of the Jews: The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours: It may appear that...","summary_en":"3:10-11 The king agreed with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring, the king gave up his control over official policies; by giving it to Haman, he signified that Haman had complete authority to seal the decree. • the enemy of the Jews: The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours: It may appear that...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103567,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:10","title_en":"Study Note: Estera 3:10","content_ro":"3:10-11<\/strong> The king agreed<\/em> with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring<\/em>,<\/em> the king gave up his control over official policies; by giving it to Haman<\/em>,<\/em> he signified that Haman had complete authority to seal the decree. • the enemy of the Jews:<\/em> The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours:<\/em> It may appear that the king did not want the bribe, but 4:7 suggests that Haman did give the money. The king was following a customary protocol to make the bribe and his greed less obvious (cp. Gen 23:10-16). For the sake of public appearance the king pretended not to be interested in the money, but in reality he was.<\/p>","content_en":"3:10-11<\/strong> The king agreed<\/em> with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring<\/em>,<\/em> the king gave up his control over official policies; by giving it to Haman<\/em>,<\/em> he signified that Haman had complete authority to seal the decree. • the enemy of the Jews:<\/em> The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours:<\/em> It may appear that the king did not want the bribe, but 4:7 suggests that Haman did give the money. The king was following a customary protocol to make the bribe and his greed less obvious (cp. Gen 23:10-16). For the sake of public appearance the king pretended not to be interested in the money, but in reality he was.<\/p>","summary_ro":"3:10-11 The king agreed with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring, the king gave up his control over official policies; by giving it to Haman, he signified that Haman had complete authority to seal the decree. • the enemy of the Jews: The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours: It may appear that...","summary_en":"3:10-11 The king agreed with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring, the king gave up his control over official policies; by giving it to Haman, he signified that Haman had complete authority to seal the decree. • the enemy of the Jews: The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours: It may appear that...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131193,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:10","title_en":"Study Note: Estera 3:10","content_ro":"3:10-11<\/strong> The king agreed<\/em> with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring<\/em>,<\/em> the king gave up his control over official policies; by giving it to Haman<\/em>,<\/em> he signified that Haman had complete authority to seal the decree. • the enemy of the Jews:<\/em> The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours:<\/em> It may appear that the king did not want the bribe, but 4:7 suggests that Haman did give the money. The king was following a customary protocol to make the bribe and his greed less obvious (cp. Gen 23:10-16). For the sake of public appearance the king pretended not to be interested in the money, but in reality he was.<\/p>","content_en":"3:10-11<\/strong> The king agreed<\/em> with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring<\/em>,<\/em> the king gave up his control over official policies; by giving it to Haman<\/em>,<\/em> he signified that Haman had complete authority to seal the decree. • the enemy of the Jews:<\/em> The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours:<\/em> It may appear that the king did not want the bribe, but 4:7 suggests that Haman did give the money. The king was following a customary protocol to make the bribe and his greed less obvious (cp. Gen 23:10-16). For the sake of public appearance the king pretended not to be interested in the money, but in reality he was.<\/p>","summary_ro":"3:10-11 The king agreed with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring, the king gave up his control over official policies; by giving it to Haman, he signified that Haman had complete authority to seal the decree. • the enemy of the Jews: The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours: It may appear that...","summary_en":"3:10-11 The king agreed with no inquiry. The king is presented as someone very irresponsible and easily manipulated. By removing his signet ring, the king gave up his control over official policies; by giving it to Haman, he signified that Haman had complete authority to seal the decree. • the enemy of the Jews: The narrator’s new title for Haman is an ominous note regarding his power to persecute the Jews (see also 8:1; 9:10, 24). • The money and the people are both yours: It may appear that...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":34000,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Satrap*","title_en":"Satrap*","content_ro":"<h3>SATRAP*<\/h3>\nGovernor who held jurisdiction over a number of provinces within the king’s domain. This official represented the authority of the king in both civil and military matters, and supplied the means for maintaining the king’s sovereignty over the whole empire. Satraps were listed among the high-ranking officers of the Babylonian and Persian empires (Ezr 8:36; Est 3:12; 9:3; Dn 6:1-7).<\/p>","content_en":"<h3>SATRAP*<\/h3>\nGovernor who held jurisdiction over a number of provinces within the king’s domain. This official represented the authority of the king in both civil and military matters, and supplied the means for maintaining the king’s sovereignty over the whole empire. Satraps were listed among the high-ranking officers of the Babylonian and Persian empires (Ezr 8:36; Est 3:12; 9:3; Dn 6:1-7).<\/p>","summary_ro":"SATRAP* Governor who held jurisdiction over a number of provinces within the king’s domain. This official represented the authority of the king in both civil and military matters, and supplied the means for maintaining the king’s sovereignty over the whole empire. Satraps were listed among the high-ranking officers of the Babylonian and Persian empires (Ezr 8:36; Est 3:12; 9:3; Dn 6:1-7).","summary_en":"SATRAP* Governor who held jurisdiction over a number of provinces within the king’s domain. This official represented the authority of the king in both civil and military matters, and supplied the means for maintaining the king’s sovereignty over the whole empire. Satraps were listed among the high-ranking officers of the Babylonian and Persian empires (Ezr 8:36; Est 3:12; 9:3; Dn 6:1-7).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48316,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:12","title_en":"Study Note: Estera 3:12","content_ro":"3:12<\/strong> So on April 17:<\/em> Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.<\/p>","content_en":"3:12<\/strong> So on April 17:<\/em> Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.<\/p>","summary_ro":"3:12 So on April 17: Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.","summary_en":"3:12 So on April 17: Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75942,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:12","title_en":"Study Note: Estera 3:12","content_ro":"3:12<\/strong> So on April 17:<\/em> Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.<\/p>","content_en":"3:12<\/strong> So on April 17:<\/em> Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.<\/p>","summary_ro":"3:12 So on April 17: Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.","summary_en":"3:12 So on April 17: Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103568,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:12","title_en":"Study Note: Estera 3:12","content_ro":"3:12<\/strong> So on April 17:<\/em> Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.<\/p>","content_en":"3:12<\/strong> So on April 17:<\/em> Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.<\/p>","summary_ro":"3:12 So on April 17: Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.","summary_en":"3:12 So on April 17: Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131194,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:12","title_en":"Study Note: Estera 3:12","content_ro":"3:12<\/strong> So on April 17:<\/em> Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.<\/p>","content_en":"3:12<\/strong> So on April 17:<\/em> Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.<\/p>","summary_ro":"3:12 So on April 17: Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.","summary_en":"3:12 So on April 17: Haman’s choice of the day before the Jewish Passover began (see Exod 12:6) was probably calculated to terrorize and demoralize the Jews. But as he did at the Exodus, God would deliver the Jews miraculously from a tyrant who was trying to destroy them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":7311,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Communication","title_en":"Communication","content_ro":"<h3>COMMUNICATION<\/h3>\nThe act of transmitting a message. Fire, light, and smoke signals were probably the earliest methods of communicating over any distance. The Babylonians were the first to employ a primitive heliograph system (reflected sunlight) for signaling over short distances. A classic use of fire beacons was related by Aeschylus, a Greek dramatist, who described the news of the fall of Troy being relayed to Clytemnestra of Mycenae (c. 1084 BC<\/span>) by a dozen or more fires lighted on mountaintops. Similarly, the Lachish letters mention the use of fire signals to coordinate Israel’s defense against the Babylonians in 587 BC<\/span>. One letter concludes, “Let my lord know that we are watching for the fire signals of Lachish according to the signs my lord has given, because we do not see Azekah” (see Jer 6:1; 34:7). Later, fire signals were communicated from lighthouses such as the famous one at Alexandria, Egypt.<\/p>\nProjected sounds have been used as a means of communication for thousands of years. Around 550 BC<\/span>, Cyrus of Persia built a network of towers from which a soldier shouted a message to a soldier in a nearby tower. According to legend, Alexander the Great had a giant megaphone that could carry a voice several miles. The historian Severus said that the Romans had brass speaking tubes to aid in defense along the northern wall in England. The Hebrews used the shofar<\/span>,<\/em> a ram’s horn trumpet, to announce the new moon, the beginning of the Sabbath, and the approach of danger (Jos 6:4; Jgs 7:16; Hos 8:1). Also, drum tattoos were used in communication. Even today Ashanti drummers in Ghana can render high and low tones that correspond to the tonal values of their language.<\/p>\nArchaeological excavations have uncovered thousands of ancient business and family letters written on clay tablets. As early as 2000 BC<\/span> the Assyrians maintained an informal postal service with eastern Anatolia (Asia Minor), using the caravans that frequently went between them. Later, Assyrian roads used by the army were also traveled by royal messengers of an efficient government mail service. A network of postal officials stationed in key population centers supervised the couriers and the mail. Clay tablets listing the place-names along a given route and the distances between them served as travel guides. Many royal letters of Assyria and other parts of the Middle East now help to reconstruct ancient history.<\/p>\nAfter the Persians ascended to power, they expanded the Assyrians’ postal service. The Persian “royal road” was built for government messengers, but it was open to all. It extended more than 1,600 miles (2,574 kilometers) from Sardis in Asia Minor to Susa, the Persian capital located near the head of the Persian Gulf (Est 3:13; 8:10). Royalty and officials traveling that highway found rest houses and inns about 15 miles (24 kilometers) apart, forts at strategic points, and ferries for river crossings. Ordinary travelers, averaging 18 miles (29 kilometers) a day, would spend three months traveling the full length of the road. The Persian dispatch service, however, relaying messages on fresh mounts between regular stages, probably traversed the same distance in two or three weeks. Describing a Persian messenger, the Greek historian Herodotus in the fifth century BC<\/span> reported that neither snow nor rain nor heat nor gloom of night prevented the swiftest possible completion of their appointed rounds.<\/p>\nAt the same time as the Persians, the Chou dynasty in China had built up an efficient postal system. By the third century BC<\/span>, the Han dynasty of China and the Ptolemies of Egypt were operating the closest thing to a modern postal system that the ancient world was to know. A system of communication, necessary to rule the large Roman Empire, was devised in the reign of Caesar Augustus (27 BC<\/span>–AD<\/span> 14). The idea for the system came after the Romans annexed Egypt in 30 BC<\/span>. The Roman system did not stress speed or regularity, and although the mail moved speedily over short distances, it could take weeks over long distances or over water. Usually the mail system of the emperors did not benefit the ordinary public; rather, it was an added tax burden. Wealthy families had their own slaves deliver mail, businesses employed letter carriers, and the poor asked traveling friends to carry messages.<\/p>\nA letter written by Christian leaders in Jerusalem to the churches of Asia Minor was delivered by the apostle Paul and Barnabas (Acts 15:22-29). Later, Paul requested Timothy (1 Thes 3:2), Tychicus (Col 4:7, 9), and Epaphroditus (Phil 2:25; 4:18) to serve as messengers.<\/p>\nOne means of local communication was the Roman album<\/em> (Latin for “white”), a white-painted public bulletin board displayed in the center of a city on which messages were painted in black.<\/p>\nSee also<\/em> Travel.<\/p>","content_en":"<h3>COMMUNICATION<\/h3>\nThe act of transmitting a message. Fire, light, and smoke signals were probably the earliest methods of communicating over any distance. The Babylonians were the first to employ a primitive heliograph system (reflected sunlight) for signaling over short distances. A classic use of fire beacons was related by Aeschylus, a Greek dramatist, who described the news of the fall of Troy being relayed to Clytemnestra of Mycenae (c. 1084 BC<\/span>) by a dozen or more fires lighted on mountaintops. Similarly, the Lachish letters mention the use of fire signals to coordinate Israel’s defense against the Babylonians in 587 BC<\/span>. One letter concludes, “Let my lord know that we are watching for the fire signals of Lachish according to the signs my lord has given, because we do not see Azekah” (see Jer 6:1; 34:7). Later, fire signals were communicated from lighthouses such as the famous one at Alexandria, Egypt.<\/p>\nProjected sounds have been used as a means of communication for thousands of years. Around 550 BC<\/span>, Cyrus of Persia built a network of towers from which a soldier shouted a message to a soldier in a nearby tower. According to legend, Alexander the Great had a giant megaphone that could carry a voice several miles. The historian Severus said that the Romans had brass speaking tubes to aid in defense along the northern wall in England. The Hebrews used the shofar<\/span>,<\/em> a ram’s horn trumpet, to announce the new moon, the beginning of the Sabbath, and the approach of danger (Jos 6:4; Jgs 7:16; Hos 8:1). Also, drum tattoos were used in communication. Even today Ashanti drummers in Ghana can render high and low tones that correspond to the tonal values of their language.<\/p>\nArchaeological excavations have uncovered thousands of ancient business and family letters written on clay tablets. As early as 2000 BC<\/span> the Assyrians maintained an informal postal service with eastern Anatolia (Asia Minor), using the caravans that frequently went between them. Later, Assyrian roads used by the army were also traveled by royal messengers of an efficient government mail service. A network of postal officials stationed in key population centers supervised the couriers and the mail. Clay tablets listing the place-names along a given route and the distances between them served as travel guides. Many royal letters of Assyria and other parts of the Middle East now help to reconstruct ancient history.<\/p>\nAfter the Persians ascended to power, they expanded the Assyrians’ postal service. The Persian “royal road” was built for government messengers, but it was open to all. It extended more than 1,600 miles (2,574 kilometers) from Sardis in Asia Minor to Susa, the Persian capital located near the head of the Persian Gulf (Est 3:13; 8:10). Royalty and officials traveling that highway found rest houses and inns about 15 miles (24 kilometers) apart, forts at strategic points, and ferries for river crossings. Ordinary travelers, averaging 18 miles (29 kilometers) a day, would spend three months traveling the full length of the road. The Persian dispatch service, however, relaying messages on fresh mounts between regular stages, probably traversed the same distance in two or three weeks. Describing a Persian messenger, the Greek historian Herodotus in the fifth century BC<\/span> reported that neither snow nor rain nor heat nor gloom of night prevented the swiftest possible completion of their appointed rounds.<\/p>\nAt the same time as the Persians, the Chou dynasty in China had built up an efficient postal system. By the third century BC<\/span>, the Han dynasty of China and the Ptolemies of Egypt were operating the closest thing to a modern postal system that the ancient world was to know. A system of communication, necessary to rule the large Roman Empire, was devised in the reign of Caesar Augustus (27 BC<\/span>–AD<\/span> 14). The idea for the system came after the Romans annexed Egypt in 30 BC<\/span>. The Roman system did not stress speed or regularity, and although the mail moved speedily over short distances, it could take weeks over long distances or over water. Usually the mail system of the emperors did not benefit the ordinary public; rather, it was an added tax burden. Wealthy families had their own slaves deliver mail, businesses employed letter carriers, and the poor asked traveling friends to carry messages.<\/p>\nA letter written by Christian leaders in Jerusalem to the churches of Asia Minor was delivered by the apostle Paul and Barnabas (Acts 15:22-29). Later, Paul requested Timothy (1 Thes 3:2), Tychicus (Col 4:7, 9), and Epaphroditus (Phil 2:25; 4:18) to serve as messengers.<\/p>\nOne means of local communication was the Roman album<\/em> (Latin for “white”), a white-painted public bulletin board displayed in the center of a city on which messages were painted in black.<\/p>\nSee also<\/em> Travel.<\/p>","summary_ro":"COMMUNICATION The act of transmitting a message. Fire, light, and smoke signals were probably the earliest methods of communicating over any distance. The Babylonians were the first to employ a primitive heliograph system (reflected sunlight) for signaling over short distances. A classic use of fire beacons was related by Aeschylus, a Greek dramatist, who described the news of the fall of Troy being relayed to Clytemnestra of Mycenae (c. 1084 BC) by a dozen or more fires lighted on mountainto...","summary_en":"COMMUNICATION The act of transmitting a message. Fire, light, and smoke signals were probably the earliest methods of communicating over any distance. The Babylonians were the first to employ a primitive heliograph system (reflected sunlight) for signaling over short distances. A classic use of fire beacons was related by Aeschylus, a Greek dramatist, who described the news of the fall of Troy being relayed to Clytemnestra of Mycenae (c. 1084 BC) by a dozen or more fires lighted on mountainto...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11132,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Additions to Esther","title_en":"Additions to Esther","content_ro":"<h3>ESTHER, Additions to<\/h3>\nSix passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 BC<\/span> is generally suggested, which would place them considerably later than the canonical Esther.<\/p>\nA summary of the additions is as follows:<\/p>\n1. 11:2–12:6: Mordecai’s dream, including the plot against the king’s life. This passage preceded Esther 1:1.<\/p>\n<li>2. 13:1-7: The edict of Artaxerxes. This addition follows Esther 3:13, where the king is called Ahasuerus.<\/li>\n<li>3. 13:8–14:19: The prayers of Mordecai and Esther. This passage was to be inserted after Esther 4:17.<\/li>\n<li>4. 15:1-16: The king’s anger at Esther’s appearance, and his subsequent change of attitude. This was to be inserted before Esther 5:3, since it is an expansion of Esther 5:1-2.<\/li>\n<li>5. 16:1-24: The edict of Ahasuerus relating to the Jews. This section was to follow 8:12.<\/li>\n<li>6. 10:4–11:1: The interpretation of Mordecai’s dream. This addition follows 10:3.<\/li>\nThe additions contain discrepancies that make it clear they were never part of the original Esther. These can be seen as follows:<\/p>\n1:19 and 8:8 compare 16:17<\/p>\n2:15-18 compare 14:15<\/p>\n2:16-19 compare 11:3–12:1<\/p>\n2:21-23 and 6:3-4 compare 12:5<\/p>\n3:1 compare 16:10<\/p>\n3:5 compare 12:6<\/p>\n5:4-8 compare 14:7<\/p>\n7:10 compare 16:18<\/p>\n<blockquote>9:20-32 compare 16:22<\/p><\/blockquote>\nThe Septuagint (Greek translation of the OT) and Old Latin texts contained the additions in the text of Esther at the places indicated. Jerome, a fourth-century Christian scholar, put the additions as an appendix in the Vulgate, his Latin translation of the Bible.<\/p>","content_en":"<h3>ESTHER, Additions to<\/h3>\nSix passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 BC<\/span> is generally suggested, which would place them considerably later than the canonical Esther.<\/p>\nA summary of the additions is as follows:<\/p>\n1. 11:2–12:6: Mordecai’s dream, including the plot against the king’s life. This passage preceded Esther 1:1.<\/p>\n<li>2. 13:1-7: The edict of Artaxerxes. This addition follows Esther 3:13, where the king is called Ahasuerus.<\/li>\n<li>3. 13:8–14:19: The prayers of Mordecai and Esther. This passage was to be inserted after Esther 4:17.<\/li>\n<li>4. 15:1-16: The king’s anger at Esther’s appearance, and his subsequent change of attitude. This was to be inserted before Esther 5:3, since it is an expansion of Esther 5:1-2.<\/li>\n<li>5. 16:1-24: The edict of Ahasuerus relating to the Jews. This section was to follow 8:12.<\/li>\n<li>6. 10:4–11:1: The interpretation of Mordecai’s dream. This addition follows 10:3.<\/li>\nThe additions contain discrepancies that make it clear they were never part of the original Esther. These can be seen as follows:<\/p>\n1:19 and 8:8 compare 16:17<\/p>\n2:15-18 compare 14:15<\/p>\n2:16-19 compare 11:3–12:1<\/p>\n2:21-23 and 6:3-4 compare 12:5<\/p>\n3:1 compare 16:10<\/p>\n3:5 compare 12:6<\/p>\n5:4-8 compare 14:7<\/p>\n7:10 compare 16:18<\/p>\n<blockquote>9:20-32 compare 16:22<\/p><\/blockquote>\nThe Septuagint (Greek translation of the OT) and Old Latin texts contained the additions in the text of Esther at the places indicated. Jerome, a fourth-century Christian scholar, put the additions as an appendix in the Vulgate, his Latin translation of the Bible.<\/p>","summary_ro":"ESTHER, Additions to Six passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 BC is generally suggested, which would p...","summary_en":"ESTHER, Additions to Six passages of about 105 verses added to the Hebrew text of Esther. The Additions to Esther was apparently the work of a Jewish writer eager to supply a spiritual and universal note that was thought to be lacking in the book. Some scholars assert that the additions were originally written in Greek, while others maintain they were translated from Hebrew or possibly Aramaic. The date cannot be determined with certainty, although 100 BC is generally suggested, which would p...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48317,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:13","title_en":"Study Note: Estera 3:13","content_ro":"3:13<\/strong> The phrase killed, slaughtered, and annihilated<\/em> is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year:<\/em> Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them:<\/em> Haman ingeniously bribed the would-be executioners.<\/p>","content_en":"3:13<\/strong> The phrase killed, slaughtered, and annihilated<\/em> is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year:<\/em> Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them:<\/em> Haman ingeniously bribed the would-be executioners.<\/p>","summary_ro":"3:13 The phrase killed, slaughtered, and annihilated is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year: Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them: Haman ingeniously bribed the would-be executioners.","summary_en":"3:13 The phrase killed, slaughtered, and annihilated is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year: Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them: Haman ingeniously bribed the would-be executioners.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75943,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:13","title_en":"Study Note: Estera 3:13","content_ro":"3:13<\/strong> The phrase killed, slaughtered, and annihilated<\/em> is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year:<\/em> Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them:<\/em> Haman ingeniously bribed the would-be executioners.<\/p>","content_en":"3:13<\/strong> The phrase killed, slaughtered, and annihilated<\/em> is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year:<\/em> Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them:<\/em> Haman ingeniously bribed the would-be executioners.<\/p>","summary_ro":"3:13 The phrase killed, slaughtered, and annihilated is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year: Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them: Haman ingeniously bribed the would-be executioners.","summary_en":"3:13 The phrase killed, slaughtered, and annihilated is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year: Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them: Haman ingeniously bribed the would-be executioners.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103569,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:13","title_en":"Study Note: Estera 3:13","content_ro":"3:13<\/strong> The phrase killed, slaughtered, and annihilated<\/em> is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year:<\/em> Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them:<\/em> Haman ingeniously bribed the would-be executioners.<\/p>","content_en":"3:13<\/strong> The phrase killed, slaughtered, and annihilated<\/em> is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year:<\/em> Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them:<\/em> Haman ingeniously bribed the would-be executioners.<\/p>","summary_ro":"3:13 The phrase killed, slaughtered, and annihilated is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year: Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them: Haman ingeniously bribed the would-be executioners.","summary_en":"3:13 The phrase killed, slaughtered, and annihilated is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year: Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them: Haman ingeniously bribed the would-be executioners.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131195,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:13","title_en":"Study Note: Estera 3:13","content_ro":"3:13<\/strong> The phrase killed, slaughtered, and annihilated<\/em> is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year:<\/em> Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them:<\/em> Haman ingeniously bribed the would-be executioners.<\/p>","content_en":"3:13<\/strong> The phrase killed, slaughtered, and annihilated<\/em> is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year:<\/em> Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them:<\/em> Haman ingeniously bribed the would-be executioners.<\/p>","summary_ro":"3:13 The phrase killed, slaughtered, and annihilated is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year: Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them: Haman ingeniously bribed the would-be executioners.","summary_en":"3:13 The phrase killed, slaughtered, and annihilated is repeated with ironic effect in 8:11 and 9:5. • on March 7 of the next year: Haman’s “lucky day” that was chosen by casting lots (3:7) was eleven months after the decree, by God’s providence, giving time to overcome the decree. • The property of the Jews would be given to those who killed them: Haman ingeniously bribed the would-be executioners.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":48318,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:14","title_en":"Study Note: Estera 3:14","content_ro":"3:14-15<\/strong> This decree<\/em> carried the full weight of Xerxes’ royal authority. • The foolish king<\/em> and wicked Haman<\/em> celebrated this occasion, but the people of the fortress of Susa<\/em> were perplexed, bewildered, and confused at such a ruthless and unjust decree.<\/p>","content_en":"3:14-15<\/strong> This decree<\/em> carried the full weight of Xerxes’ royal authority. • The foolish king<\/em> and wicked Haman<\/em> celebrated this occasion, but the people of the fortress of Susa<\/em> were perplexed, bewildered, and confused at such a ruthless and unjust decree.<\/p>","summary_ro":"3:14-15 This decree carried the full weight of Xerxes’ royal authority. • The foolish king and wicked Haman celebrated this occasion, but the people of the fortress of Susa were perplexed, bewildered, and confused at such a ruthless and unjust decree.","summary_en":"3:14-15 This decree carried the full weight of Xerxes’ royal authority. • The foolish king and wicked Haman celebrated this occasion, but the people of the fortress of Susa were perplexed, bewildered, and confused at such a ruthless and unjust decree.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75944,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:14","title_en":"Study Note: Estera 3:14","content_ro":"3:14-15<\/strong> This decree<\/em> carried the full weight of Xerxes’ royal authority. • The foolish king<\/em> and wicked Haman<\/em> celebrated this occasion, but the people of the fortress of Susa<\/em> were perplexed, bewildered, and confused at such a ruthless and unjust decree.<\/p>","content_en":"3:14-15<\/strong> This decree<\/em> carried the full weight of Xerxes’ royal authority. • The foolish king<\/em> and wicked Haman<\/em> celebrated this occasion, but the people of the fortress of Susa<\/em> were perplexed, bewildered, and confused at such a ruthless and unjust decree.<\/p>","summary_ro":"3:14-15 This decree carried the full weight of Xerxes’ royal authority. • The foolish king and wicked Haman celebrated this occasion, but the people of the fortress of Susa were perplexed, bewildered, and confused at such a ruthless and unjust decree.","summary_en":"3:14-15 This decree carried the full weight of Xerxes’ royal authority. • The foolish king and wicked Haman celebrated this occasion, but the people of the fortress of Susa were perplexed, bewildered, and confused at such a ruthless and unjust decree.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103570,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:14","title_en":"Study Note: Estera 3:14","content_ro":"3:14-15<\/strong> This decree<\/em> carried the full weight of Xerxes’ royal authority. • The foolish king<\/em> and wicked Haman<\/em> celebrated this occasion, but the people of the fortress of Susa<\/em> were perplexed, bewildered, and confused at such a ruthless and unjust decree.<\/p>","content_en":"3:14-15<\/strong> This decree<\/em> carried the full weight of Xerxes’ royal authority. • The foolish king<\/em> and wicked Haman<\/em> celebrated this occasion, but the people of the fortress of Susa<\/em> were perplexed, bewildered, and confused at such a ruthless and unjust decree.<\/p>","summary_ro":"3:14-15 This decree carried the full weight of Xerxes’ royal authority. • The foolish king and wicked Haman celebrated this occasion, but the people of the fortress of Susa were perplexed, bewildered, and confused at such a ruthless and unjust decree.","summary_en":"3:14-15 This decree carried the full weight of Xerxes’ royal authority. • The foolish king and wicked Haman celebrated this occasion, but the people of the fortress of Susa were perplexed, bewildered, and confused at such a ruthless and unjust decree.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131196,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Estera 3:14","title_en":"Study Note: Estera 3:14","content_ro":"3:14-15<\/strong> This decree<\/em> carried the full weight of Xerxes’ royal authority. • The foolish king<\/em> and wicked Haman<\/em> celebrated this occasion, but the people of the fortress of Susa<\/em> were perplexed, bewildered, and confused at such a ruthless and unjust decree.<\/p>","content_en":"3:14-15<\/strong> This decree<\/em> carried the full weight of Xerxes’ royal authority. • The foolish king<\/em> and wicked Haman<\/em> celebrated this occasion, but the people of the fortress of Susa<\/em> were perplexed, bewildered, and confused at such a ruthless and unjust decree.<\/p>","summary_ro":"3:14-15 This decree carried the full weight of Xerxes’ royal authority. • The foolish king and wicked Haman celebrated this occasion, but the people of the fortress of Susa were perplexed, bewildered, and confused at such a ruthless and unjust decree.","summary_en":"3:14-15 This decree carried the full weight of Xerxes’ royal authority. • The foolish king and wicked Haman celebrated this occasion, but the people of the fortress of Susa were perplexed, bewildered, and confused at such a ruthless and unjust decree.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":36480,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Susa","title_en":"Susa","content_ro":"<h3>SUSA<\/h3>\nCapital of the non-Semitic people and district of Elam. Susa (modern Shush) is located in southwest Iran, about 150 miles (241.4 kilometers) north of the Persian Gulf and due east of the well-known city of Babylon. French archaeologists began excavating the site in 1884, discovering that it was occupied as long ago as about 4000 BC<\/span>. Its importance in the OT derives mainly from the fact that it was incorporated into the Persian Empire, founded by Cyrus in 550 BC<\/span>. It became a royal city along with Ecbatana (the other main city in Elam), Babylon, and Persepolis. This was the great period of importance for Susa, although it had known an earlier golden age in the 12th century BC<\/span>. (The first copy of the law code of Hammurabi ever found was discovered at Susa, dated in the 12th century BC<\/span>.)<\/p>\nThe center of Persian Susa was an acropolis or citadel that rose above the city as a rectangular platform surrounded by a massive wall. This was the royal quarter within which the palace stood. The palace was the winter residence of the Persian kings.<\/p>\nNehemiah was a cupbearer at the palace of Susa in the reign of Artaxerxes I (Neh 1:1, 11; 2:1). In Esther 1:2 and 2:8 the young Jewess Esther was introduced to the court of King Ahasuerus, who was evidently the Persian king Xerxes (485–465 BC<\/span>). Most of the action of the book takes place in Susa (cf. Est 3:15; 8:14-15; 9:6-18).<\/p>\nAccording to Daniel 8:2, the place of Daniel’s vision is Susa. Probably Daniel is not to be regarded as having been there literally, but rather he was spiritually transported there in the vision. Chronologically, Daniel’s vision is set at the end of the Babylonian period, just before the Persian conquest (Dn 8:1; cf. 7:1). At this time Susa controlled the Medians and was not subject to Babylon.<\/p>\nSee also<\/em> Persia, Persians.<\/p>","content_en":"<h3>SUSA<\/h3>\nCapital of the non-Semitic people and district of Elam. Susa (modern Shush) is located in southwest Iran, about 150 miles (241.4 kilometers) north of the Persian Gulf and due east of the well-known city of Babylon. French archaeologists began excavating the site in 1884, discovering that it was occupied as long ago as about 4000 BC<\/span>. Its importance in the OT derives mainly from the fact that it was incorporated into the Persian Empire, founded by Cyrus in 550 BC<\/span>. It became a royal city along with Ecbatana (the other main city in Elam), Babylon, and Persepolis. This was the great period of importance for Susa, although it had known an earlier golden age in the 12th century BC<\/span>. (The first copy of the law code of Hammurabi ever found was discovered at Susa, dated in the 12th century BC<\/span>.)<\/p>\nThe center of Persian Susa was an acropolis or citadel that rose above the city as a rectangular platform surrounded by a massive wall. This was the royal quarter within which the palace stood. The palace was the winter residence of the Persian kings.<\/p>\nNehemiah was a cupbearer at the palace of Susa in the reign of Artaxerxes I (Neh 1:1, 11; 2:1). In Esther 1:2 and 2:8 the young Jewess Esther was introduced to the court of King Ahasuerus, who was evidently the Persian king Xerxes (485–465 BC<\/span>). Most of the action of the book takes place in Susa (cf. Est 3:15; 8:14-15; 9:6-18).<\/p>\nAccording to Daniel 8:2, the place of Daniel’s vision is Susa. Probably Daniel is not to be regarded as having been there literally, but rather he was spiritually transported there in the vision. Chronologically, Daniel’s vision is set at the end of the Babylonian period, just before the Persian conquest (Dn 8:1; cf. 7:1). At this time Susa controlled the Medians and was not subject to Babylon.<\/p>\nSee also<\/em> Persia, Persians.<\/p>","summary_ro":"SUSA Capital of the non-Semitic people and district of Elam. Susa (modern Shush) is located in southwest Iran, about 150 miles (241.4 kilometers) north of the Persian Gulf and due east of the well-known city of Babylon. French archaeologists began excavating the site in 1884, discovering that it was occupied as long ago as about 4000 BC. Its importance in the OT derives mainly from the fact that it was incorporated into the Persian Empire, founded by Cyrus in 550 BC. It became a royal city al...","summary_en":"SUSA Capital of the non-Semitic people and district of Elam. Susa (modern Shush) is located in southwest Iran, about 150 miles (241.4 kilometers) north of the Persian Gulf and due east of the well-known city of Babylon. French archaeologists began excavating the site in 1884, discovering that it was occupied as long ago as about 4000 BC. Its importance in the OT derives mainly from the fact that it was incorporated into the Persian Empire, founded by Cyrus in 550 BC. It became a royal city al...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}

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