1
Şi credinţa este o încredere neclintită în lucrurile nădăjduite, o puternică încredinţare despre lucrurile cari nu se văd.
2
Pentrucă prin aceasta, cei din vechime au căpătat o bună mărturie.
3
Prin credinţă pricepem că lumea a fost făcută prin Cuvântul lui Dumnezeu, aşa că tot ce se vede n-a fost făcut din lucruri cari se văd.
4
Prin credinţă a adus Abel lui Dumnezeu o jertfă mai bună decât Cain. Prin ea a căpătat el mărturia că este neprihănit, căci Dumnezeu a primit darurile lui. Şi prin ea vorbeşte el încă, măcar că este mort.
5
Prin credinţă a fost mutat Enoh de pe pământ, ca să nu vadă moartea. Şi n-a mai fost găsit, pentrucă Dumnezeu îl mutase. Căci înainte de mutarea lui, primise mărturia că este plăcut lui Dumnezeu.
6
Şi fără credinţă este cu neputinţă să fim plăcuţi Lui! Căci cine se apropie de Dumnezeu, trebuie să creadă că El este, şi că răsplăteşte pe cei ce -L caută.
7
Prin credinţă Noe, când a fost înştiinţat de Dumnezeu despre lucruri cari încă nu se vedeau, şi, plin de o teamă sfântă, a făcut un chivot ca să-şi scape casa; prin ea, el a osândit lumea, şi a ajuns moştenitor al neprihănirii care se capătă prin credinţă.
8
Prin credinţă Avraam, când a fost chemat să plece într-un loc, pe care avea să -L ia ca moştenire, a ascultat, şi a plecat fără să ştie unde se duce.
9
Prin credinţă a venit şi s-a aşezat el în ţara făgăduinţei, ca într-o ţară care nu era a lui, şi a locuit în corturi, ca şi Isaac şi Iacov, cari erau împreună moştenitori cu el ai aceleiaş făgăduinţe.
10
Căci el aştepta cetatea care are temelii tari, al cărei meşter şi ziditor este Dumnezeu.
11
Prin credinţă şi Sara, cu toată vârsta ei trecută, a primit putere să zămislească, fiindcă a crezut în credincioşia Celui ce-i făgăduise.
12
De aceea, dintr-un singur om, şi încă un om aproape mort, s-a născut o sămânţă în mare număr, ca stelele cerului, ca nisipul de pe malul mării, care nu se poate număra.
13
În credinţă au murit toţi aceştia, fără să fi căpătat lucrurile făgăduite: ci doar le-au văzut şi le-au urat de bine de departe, mărturisind că sânt străini şi călători pe pământ.
14
Cei ce vorbesc în felul acesta, arată desluşit că sânt în căutarea unei patrii.
15
Dacă ar fi avut în vedere pe aceea din care ieşiseră, negreşit că ar fi avut vreme să se întoarcă în ea.
16
Dar doreau o patrie mai bună, adică o patrie cerească. De aceea lui Dumnezeu nu -I este ruşine să Se numească Dumnezeul lor, căci le-a pregătit o cetate.
17
Prin credinţă a adus Avraam jertfă pe Isaac, când a fost pus la încercare: el, care primise făgăduinţele cu bucurie, a adus jertfă pe singurul lui fiu!
18
El căruia i se spusese: ,,În Isaac vei avea o sămânţă care-ţi va purta numele!``
19
Căci se gândea că Dumnezeu poate să învieze chiar şi din morţi: şi, drept vorbind, ca înviat din morţi l-a primit înapoi.
20
Prin credinţă a dat Isaac lui Iacov şi Esau o binecuvântare, care avea în vedere lucrurile viitoare.
21
Prin credinţă Iacov, când a murit, a binecuvântat pe fiecare din fiii lui Iosif, şi ,,s-a închinat, rezemat pe vârful toiagului său.``
22
Prin credinţă a pomenit Iosif, când i s-a apropiat sfârşitul, de ieşirea fiilor lui Israel din Egipt, şi a dat porunci cu privire la oasele sale.
23
Prin credinţă a fost ascuns Moise trei luni de părinţii lui, când s-a născut: pentrucă vedeau că era frumos copilul, şi nu s-au lăsat înspăimântaţi de porunca împăratului.
24
Prin credinţă Moise, când s-a făcut mare, n-a vrut să fie numit fiul fiicei lui Faraon,
25
ci a vrut mai bine să sufere împreună cu poporul lui Dumnezeu decât să se bucure de plăcerile de o clipă ale păcatului.
26
El socotea ocara lui Hristos ca o mai mare bogăţie decât comorile Egiptului, pentrucă avea ochii pironiţi spre răsplătire.
27
Prin credinţă a părăsit el Egiptul, fără să se teamă de mânia împăratului; pentrucă a rămas neclintit, ca şi cum ar fi văzut pe Cel ce este nevăzut.
28
Prin credinţă a prăznuit el Paştele şi a făcut stropirea sângelui, pentruca Nimicitorul celor întâi născuţi să nu se atingă de ei.
29
Prin credinţă au trecut ei marea Roşie ca pe uscat, pe când Egiptenii, cari au încercat s-o treacă, au fost înghiţiţi.
30
Prin credinţă au căzut zidurile Ierihonului, după ce au fost ocolite şapte zile.
31
Prin credinţă n-a perit curva Rahav împreună cu cei răzvrătiţi, pentrucă găzduise iscoadele cu bunăvoinţă.
32
Şi ce voi mai zice? Căci nu mi-ar ajunge vremea, dacă aş vrea să vorbesc de Ghedeon, de Barac, de Samson, de Ieftaie, de David, de Samuel şi de prooroci!
33
Prin credinţă au cucerit ei împărăţii, au făcut dreptate, au căpătat făgăduinţe, au astupat gurile leilor,
34
au stins puterea focului, au scăpat de ascuţişul săbiei, s-au vindecat de boli, au fost viteji în războaie, au pus pe fugă oştirile vrăjmaşe.
35
Femeile şi-au primit înapoi pe morţii lor înviaţi; unii, ca să dobândească o înviere mai bună, n-au vrut să primească izbăvirea, care li se dădea, şi au fost chinuiţi.
36
Alţii au suferit batjocuri, bătăi, lanţuri şi închisoare;
37
au fost ucişi cu pietre, tăiaţi în două cu ferestrăul, chinuiţi; au murit ucişi de sabie, au pribegit îmbrăcaţi cu cojoace şi în piei de capre, lipsiţi de toate, prigoniţi, munciţi, -
38
ei, de cari lumea nu era vrednică-au rătăcit prin pustiuri, prin munţi, prin peşteri şi prin crăpăturile pământului.
39
Toţi aceştia, măcarcă au fost lăudaţi pentru credinţa lor, totuş n-au primit ce le fusese făgăduit;
40
pentrucă Dumnezeu avea în vedere ceva mai bun pentru noi, ca să n-ajungă ei la desăvârşire fără noi.
{"verseMap":{"1":[{"id":40813,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68439,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96065,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123691,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3079,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Assurance","title_en":"Assurance","content_ro":"<h3>ASSURANCE<\/h3>\n<p>Certainty or confidence about one’s beliefs or actions. The “assurance of hope” (Heb 6:11) and the “assurance of faith” (Heb 10:22; 11:1) are mentioned as qualities of wholeness that lead believers to responsible living. Paul spoke of an “assured understanding” of the gospel of Christ, which resulted in love in the community (Col 2:2), and of the “assured blessing” which was his in Christ (Rom 15:29).<\/p>","content_en":"<h3>ASSURANCE<\/h3>\n<p>Certainty or confidence about one’s beliefs or actions. The “assurance of hope” (Heb 6:11) and the “assurance of faith” (Heb 10:22; 11:1) are mentioned as qualities of wholeness that lead believers to responsible living. Paul spoke of an “assured understanding” of the gospel of Christ, which resulted in love in the community (Col 2:2), and of the “assured blessing” which was his in Christ (Rom 15:29).<\/p>","summary_ro":"ASSURANCE Certainty or confidence about one’s beliefs or actions. The “assurance of hope” (Heb 6:11) and the “assurance of faith” (Heb 10:22; 11:1) are mentioned as qualities of wholeness that lead believers to responsible living. Paul spoke of an “assured understanding” of the gospel of Christ, which resulted in love in the community (Col 2:2), and of the “assured blessing” which was his in Christ (Rom 15:29).","summary_en":"ASSURANCE Certainty or confidence about one’s beliefs or actions. The “assurance of hope” (Heb 6:11) and the “assurance of faith” (Heb 10:22; 11:1) are mentioned as qualities of wholeness that lead believers to responsible living. Paul spoke of an “assured understanding” of the gospel of Christ, which resulted in love in the community (Col 2:2), and of the “assured blessing” which was his in Christ (Rom 15:29).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9339,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"into Hell*, Descent","title_en":"into Hell*, Descent","content_ro":"<h3>DESCENT INTO HELL*<\/h3>\n<p>Reference to a controversial statement about Christ in the Apostles’ Creed. Speaking of Christ, the creed affirms that he “suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose from the dead.” Interpretation of “he descended into hell” has produced much disagreement. Although the expression appears in creedal formulations as early as the fourth century, opinion remains divided about both its meaning and its relationship to Scripture.<\/p>\n<p>The most natural interpretation in the context of the Apostles’ Creed is that descent into hell was one step in the succession of saving deeds accomplished by Jesus Christ in his redemptive career. Since the other steps are presented chronologically in the Apostles’ Creed, that descent would have occurred between Christ’s death and resurrection. On that almost all orthodox commentators agree.<\/p>\n<p>Several questions remain to be debated. Is the phrase to be interpreted literally? Does it refer to an actual place or state of existence? How did Christ “descend”? In what state? For what purpose?<\/p>\n<p>The word “hell” is itself problematic. The Hebrew word for “grave” acquired in OT times the larger meaning of “abode of the dead.” The Greek translation (in the Septuagint and the NT) was <span class=\"greek\" lang=\"el\">hades<\/span><em>.<\/em> Both words are rendered “hell” in many English translations, as is the Greek word <span class=\"greek\" lang=\"el\">Gehenna<\/span><em>,<\/em> which closely approximates what most people think of as hell, a place of torment for the wicked referred to by Jesus (Mt 5:22, 29-30). The earliest versions of the Apostles’ Creed are in Greek, but in the phrase “he descended into hell,” none of those words is used. Another expression is used that means “the lowest part.” Later Latin versions translated it <em>ad inferna<\/em> (“to the place beneath”), which in the course of centuries became identified with the place of torment (the inferno).<\/p>\n<p class=\"h2\" id=\"LiteralDescent\">Literal Descent<\/p>\n<p>The traditional view, officially maintained by Roman Catholics and Lutherans, interprets the phrase literally. Christ actually visited the place of the dead <em>(<\/em><span class=\"greek\" lang=\"el\">hades<\/span><em>).<\/em> Within the framework of that view, two principal opinions have arisen concerning the purpose of Christ’s descent.<\/p>\n<h5>To Liberate the Old Testament Faithful<\/h5>\n<p>In one literal view, believers who had lived and died before Christ’s advent (a partial list of whom appears in Heb 11) existed in a part of hades in a state of abeyance, in neither torment nor bliss, awaiting salvation. After Christ had accomplished salvation on the cross, and in the interval between his death and resurrection, he visited (descended into) hades, liberated those souls, and led them to heaven.<\/p>\n<p>That interpretation claims support from Ephesians 4:8-10, a difficult passage that speaks of Christ as “descended to the lower, earthly regions” and also “ascended” on high, leading “captives in his train” (<span>niv<\/span>). The “lower, earthly regions” is identified with hades and the “captives” with the throng of OT believers whom Christ released from their waiting stance and triumphantly conducted into full fellowship with God.<\/p>\n<h5>To Preach the Gospel to the Impenitent Dead<\/h5>\n<p>A related passage is 1 Peter 3:18-20, in which Christ went and “preached to the spirits in prison—those who disobeyed God long ago” (<span>nlt<\/span>) in the time of Noah. That passage seems to conflict with the first view, since those who hear Christ’s preaching in 1 Peter are disobedient rather than believing spirits. Therefore, some have suggested a second view, that Christ descended into hades in order to bring a special message of salvation to the dead who were lost in their sins but who had no opportunity during their lifetime to hear the news of redemption. In that view the “hell” of the Apostles’ Creed is the place of the doomed dead. The purpose of Christ’s descent was to secure the redemption of some or all of them by preaching.<\/p>\n<p>That interpretation also seeks support from Ephesians 4 and 1 Peter 3–4. “Captives” in Ephesians 4 is seen as referring to those who had died in the “bondage” of sin. In 1 Peter 3 “the spirits in prison” refers to those in hades who would be condemned if it were not for the gospel that they heard and responded to in the afterlife. First Peter 4:6 is sometimes quoted in that connection, with the meaning that “the gospel was preached even to the dead” after they had died. On the other hand, 1 Peter 4:6 may refer instead to preaching presented while they were alive to people dead at the time of writing. Many commentators argue that a preaching of the gospel after death, in order for people who did not accept salvation during their lifetime to do so after their death, seems contrary to Scripture’s emphasis on the necessity of acceptance now in the present life (Heb 3:7-15), as well as on a judgment based only on what was done on earth.<\/p>\n<p class=\"h2\" id=\"FigurativeDescent\">Figurative Descent<\/p>\n<p>Because of difficulties in both literal approaches, many scholars (like John Calvin) have interpreted the passage in the creed figuratively. Instead of viewing “the descent” as an actual event, occurring chronologically between Christ’s death and resurrection, they see it as a reference to the intensity of Christ’s suffering. “He was crucified, dead and buried” describes his physical suffering: “he descended into hell,” the depth of his spiritual suffering. He endured the agony of hell as the substitute guilt-bearer for the human race. That was expressed in his cry of dereliction, “My God, my God, why hast thou forsaken me?” (Mt 27:46, <span>kjv<\/span>). Hell’s worst feature is separation from God (7:23; 25:41)—the very agony Christ as the Lamb of God endured in order to make the atoning sacrifice and vindicate the justice of the triune God.<\/p>\n<p>That interpretation, endorsed by the Heidelberg Catechism (1562), a Calvinist document, fits well with a substitutionary view of the Atonement and represents the immensity of Christ’s sufferings as portrayed in Scripture. Yet some question whether that interpretation represents the intended meaning of the Apostles’ Creed in its original formulation.<\/p>\n<p>Another figurative interpretation, found in the Westminster Standards, also a Calvinist document, views the descent as a commentary on the preceding passages. The Westminster Larger Catechism paraphrases it like this: “Continuing in the state of the dead and under the power of death till the third day.” A serious problem with that interpretation is that the creed is extremely condensed and seems to avoid such repetition.<\/p>\n<p>Because of difficulties in all four points of view, some Christians omit the statement altogether when they recite the creed. In support of their attitude they argue that the phrase has an unclear biblical foundation, is late in origin, found no general acceptance until the fifth century at the earliest, and was never included in the Nicene Creed. Yet the form of the creed agreed on by the ecumenical councils includes the passage.<\/p>","content_en":"<h3>DESCENT INTO HELL*<\/h3>\n<p>Reference to a controversial statement about Christ in the Apostles’ Creed. Speaking of Christ, the creed affirms that he “suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose from the dead.” Interpretation of “he descended into hell” has produced much disagreement. Although the expression appears in creedal formulations as early as the fourth century, opinion remains divided about both its meaning and its relationship to Scripture.<\/p>\n<p>The most natural interpretation in the context of the Apostles’ Creed is that descent into hell was one step in the succession of saving deeds accomplished by Jesus Christ in his redemptive career. Since the other steps are presented chronologically in the Apostles’ Creed, that descent would have occurred between Christ’s death and resurrection. On that almost all orthodox commentators agree.<\/p>\n<p>Several questions remain to be debated. Is the phrase to be interpreted literally? Does it refer to an actual place or state of existence? How did Christ “descend”? In what state? For what purpose?<\/p>\n<p>The word “hell” is itself problematic. The Hebrew word for “grave” acquired in OT times the larger meaning of “abode of the dead.” The Greek translation (in the Septuagint and the NT) was <span class=\"greek\" lang=\"el\">hades<\/span><em>.<\/em> Both words are rendered “hell” in many English translations, as is the Greek word <span class=\"greek\" lang=\"el\">Gehenna<\/span><em>,<\/em> which closely approximates what most people think of as hell, a place of torment for the wicked referred to by Jesus (Mt 5:22, 29-30). The earliest versions of the Apostles’ Creed are in Greek, but in the phrase “he descended into hell,” none of those words is used. Another expression is used that means “the lowest part.” Later Latin versions translated it <em>ad inferna<\/em> (“to the place beneath”), which in the course of centuries became identified with the place of torment (the inferno).<\/p>\n<p class=\"h2\" id=\"LiteralDescent\">Literal Descent<\/p>\n<p>The traditional view, officially maintained by Roman Catholics and Lutherans, interprets the phrase literally. Christ actually visited the place of the dead <em>(<\/em><span class=\"greek\" lang=\"el\">hades<\/span><em>).<\/em> Within the framework of that view, two principal opinions have arisen concerning the purpose of Christ’s descent.<\/p>\n<h5>To Liberate the Old Testament Faithful<\/h5>\n<p>In one literal view, believers who had lived and died before Christ’s advent (a partial list of whom appears in Heb 11) existed in a part of hades in a state of abeyance, in neither torment nor bliss, awaiting salvation. After Christ had accomplished salvation on the cross, and in the interval between his death and resurrection, he visited (descended into) hades, liberated those souls, and led them to heaven.<\/p>\n<p>That interpretation claims support from Ephesians 4:8-10, a difficult passage that speaks of Christ as “descended to the lower, earthly regions” and also “ascended” on high, leading “captives in his train” (<span>niv<\/span>). The “lower, earthly regions” is identified with hades and the “captives” with the throng of OT believers whom Christ released from their waiting stance and triumphantly conducted into full fellowship with God.<\/p>\n<h5>To Preach the Gospel to the Impenitent Dead<\/h5>\n<p>A related passage is 1 Peter 3:18-20, in which Christ went and “preached to the spirits in prison—those who disobeyed God long ago” (<span>nlt<\/span>) in the time of Noah. That passage seems to conflict with the first view, since those who hear Christ’s preaching in 1 Peter are disobedient rather than believing spirits. Therefore, some have suggested a second view, that Christ descended into hades in order to bring a special message of salvation to the dead who were lost in their sins but who had no opportunity during their lifetime to hear the news of redemption. In that view the “hell” of the Apostles’ Creed is the place of the doomed dead. The purpose of Christ’s descent was to secure the redemption of some or all of them by preaching.<\/p>\n<p>That interpretation also seeks support from Ephesians 4 and 1 Peter 3–4. “Captives” in Ephesians 4 is seen as referring to those who had died in the “bondage” of sin. In 1 Peter 3 “the spirits in prison” refers to those in hades who would be condemned if it were not for the gospel that they heard and responded to in the afterlife. First Peter 4:6 is sometimes quoted in that connection, with the meaning that “the gospel was preached even to the dead” after they had died. On the other hand, 1 Peter 4:6 may refer instead to preaching presented while they were alive to people dead at the time of writing. Many commentators argue that a preaching of the gospel after death, in order for people who did not accept salvation during their lifetime to do so after their death, seems contrary to Scripture’s emphasis on the necessity of acceptance now in the present life (Heb 3:7-15), as well as on a judgment based only on what was done on earth.<\/p>\n<p class=\"h2\" id=\"FigurativeDescent\">Figurative Descent<\/p>\n<p>Because of difficulties in both literal approaches, many scholars (like John Calvin) have interpreted the passage in the creed figuratively. Instead of viewing “the descent” as an actual event, occurring chronologically between Christ’s death and resurrection, they see it as a reference to the intensity of Christ’s suffering. “He was crucified, dead and buried” describes his physical suffering: “he descended into hell,” the depth of his spiritual suffering. He endured the agony of hell as the substitute guilt-bearer for the human race. That was expressed in his cry of dereliction, “My God, my God, why hast thou forsaken me?” (Mt 27:46, <span>kjv<\/span>). Hell’s worst feature is separation from God (7:23; 25:41)—the very agony Christ as the Lamb of God endured in order to make the atoning sacrifice and vindicate the justice of the triune God.<\/p>\n<p>That interpretation, endorsed by the Heidelberg Catechism (1562), a Calvinist document, fits well with a substitutionary view of the Atonement and represents the immensity of Christ’s sufferings as portrayed in Scripture. Yet some question whether that interpretation represents the intended meaning of the Apostles’ Creed in its original formulation.<\/p>\n<p>Another figurative interpretation, found in the Westminster Standards, also a Calvinist document, views the descent as a commentary on the preceding passages. The Westminster Larger Catechism paraphrases it like this: “Continuing in the state of the dead and under the power of death till the third day.” A serious problem with that interpretation is that the creed is extremely condensed and seems to avoid such repetition.<\/p>\n<p>Because of difficulties in all four points of view, some Christians omit the statement altogether when they recite the creed. In support of their attitude they argue that the phrase has an unclear biblical foundation, is late in origin, found no general acceptance until the fifth century at the earliest, and was never included in the Nicene Creed. Yet the form of the creed agreed on by the ecumenical councils includes the passage.<\/p>","summary_ro":"DESCENT INTO HELL* Reference to a controversial statement about Christ in the Apostles’ Creed. Speaking of Christ, the creed affirms that he “suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose from the dead.” Interpretation of “he descended into hell” has produced much disagreement. Although the expression appears in creedal formulations as early as the fourth century, opinion remains divided about both its meaning and its relationshi...","summary_en":"DESCENT INTO HELL* Reference to a controversial statement about Christ in the Apostles’ Creed. Speaking of Christ, the creed affirms that he “suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose from the dead.” Interpretation of “he descended into hell” has produced much disagreement. Although the expression appears in creedal formulations as early as the fourth century, opinion remains divided about both its meaning and its relationshi...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11865,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Faith","title_en":"Faith","content_ro":"<h3>FAITH<\/h3>\n<p>Belief in that which has no tangible proof; trust in God.<\/p>\n<p class=\"h2\" id=\"DefinitionofFaith\">Definition of Faith<\/p>\n<p>In the OT and NT, “faith” carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus, it also comes to mean the entire body of received Christian teaching or truth—“the truth.” In Colossians 2:7, the term suggests something to be accepted as a whole and embodied in personal life. In 2 Timothy 4:7, Paul witnesses to having “kept the faith.”<\/p>\n<p class=\"h2\" id=\"FaithintheOldTestament\">Faith in the Old Testament<\/p>\n<p>The OT also strongly emphasizes faith as confidence in God’s covenant or in the covenant God made with Abraham and his descendants. The call of Abraham and the promise that his descendants would be used in the history of redemption became the basis of the narratives of the OT, being seen as the working out of that covenant. Once the nation Israel was brought into being, God sustained and protected it. The exodus from Egypt is a prominent indication that God was at work restoring his people to the Promised Land. The obedience of the people of God as the proper expression of faith is seen clearly in the OT. Without seeing God, his people believed and obeyed him. Abraham left his native land to go into unknown territory. The people of Israel left Egypt following the leadership of God to a land they could not see. The promise of God gave them courage to possess the land promised to them. After the exodus, the covenant of Abraham was confirmed with the people of Israel by the sprinkling of blood (Ex 24:6-7). There was to be strict obedience to God’s commands as an expression of faith. This response of human faith to the Lord’s faithfulness was national and collective. There also were commands to, and instances of, personal faith.<\/p>\n<p>Not only the narrative and legal portions of the OT but also the poetic and prophetic writings emphasize faith. The Psalms abound in expressions of personal confidence in the Lord even in dark times. Habakkuk points out that “the righteous shall live by his faith” (Hb 2:4). From such instances it is clear that, as the Lord’s education of Israel proceeded, the matter of faith in God’s faithfulness became more and more a matter of individual and personal response, and it is in the Prophets that several ingredients—such as trust, obedience, fear, and certainty—blend into the understanding of such personal faith.<\/p>\n<p class=\"h2\" id=\"FaithintheNewTestament\">Faith in the New Testament<\/p>\n<p>As over against the OT, where the accent is on the faithfulness of God, in the NT the emphasis is placed on the active, responding faith of the hearer to the promised, final revelation in the Messiah, Jesus. Both verb and noun regularly describe the adequate response of people to Jesus’ word and to the gospel.<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>The most striking feature of the synoptic Gospels (quoted below from the <span>rsv<\/span>) is the use of faith without identifying its object: “If you have faith as a grain of mustard seed” (Mt 17:20); “When Jesus saw their faith” (Mk 2:5); “Your faith has saved you” (Lk 7:50). Jesus is portrayed as one who by his work and word opens the door to faith and makes faith possible. The question is not whether the faith is in Jesus or in the Father; the implication is undoubtedly both, but as with every true bearer of the Word of God, the eye of faith is turned to the One who sends.<\/p>\n<p>On more than one occasion, Jesus denies the request for a miracle to substantiate his words (Mt 12:38-39; 16:1-4). Faith is response to the Word alone without any supporting props. No sign is to be given but the sign of Jonah. In the story of the rich man and Lazarus (Lk 16:19-31), Jesus denies the request for the spectacular and insists that the hearer must respond to the word given to him (cf. Jn 20:29). The Word demands self-surrender and commitment. Hence, the very nature of the Word and of faith becomes an obstacle to the proud and the powerful.<\/p>\n<p>Faith is the medium by which the power of God is made visible. It moves mountains, heals the sick, and is the means of entrance into the kingdom. It may be mingled with doubt, as with the father who sought healing for his son (“I believe; help my unbelief!” [Mk 9:24]), or as with John the Baptist in prison, who, even with his doubts, was confirmed by Jesus as the greatest of the offspring of woman (Mt 11:2-15). Peter’s (and the other disciples’) perception was faulty, but Jesus affirms Peter’s confession as the foundation stone of the church. The synoptic Gospels portray the early faith of the disciples in all its limitations and weaknesses, yet it is still faith in that it is their positive response to Jesus’ word and work.<\/p>\n<h5>The Fourth Gospel<\/h5>\n<p>Faith is an especially significant concept in the Gospel of John (quoted below from the <span>rsv<\/span>), though the word (in the Greek) occurs only as a verb. Quite often the reference has to do with the acceptance that something is true, that is, simple credence, or belief: “Believe me that I am in the Father and the Father in me” (Jn 14:11); “If you believed Moses, you would believe me” (Jn 5:46).<\/p>\n<p>Even more significant is the special expression “to believe into” in the sense of putting one’s trust into another. The particular form of the expression is without parallel before the fourth Gospel and may well express the strong sense of personal trust in the eternal Word made flesh. In John 3:16, whoever puts trust in him has eternal life. Those who put their trust in him are given power to become sons of God—to be born of God (Jn 1:12). They will never thirst (6:35); they will live, even though they die (11:25).<\/p>\n<p>In other places, John speaks of trust or faith in an absolute sense, that is, without referring to the one in whom trust is placed. In John 11:15 Jesus arrives after the death of Lazarus and is glad “in order that you might believe.” The outcome is going to be faith. Similarly, in the prologue (1:7), John the Baptist bears witness in order that through him all might believe. As Jesus satisfies the doubt of Thomas concerning the resurrection, he says, “Have you believed because you have seen me? Blessed are those who have not seen and yet believe” (20:29). In these and other passages the fundamental outcome of Jesus’ witness to himself is trust.<\/p>\n<p>Faith and knowledge are closely related. In John 6:69 Peter says, “We have believed, and have come to know, that you are the Holy One of God.” In his priestly prayer Jesus says that eternal life is to “know you, the only true God, and Jesus Christ whom you have sent” (Jn 17:3). Also, God is seen through the eyes of faith. No one has ever seen God, but the Only Begotten has revealed him (1:18). He who has seen Jesus has seen the Father (14:9).<\/p>\n<p>To believe is also expressed in the verb “receive.” Those who receive Christ are given power to become the sons of God (Jn 1:12). Trust is that form of knowing or seeing by which the glory of God (1:14; 17:4) is made present.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>In Paul’s letters (quoted below from the <span>rsv<\/span>), he writes about faith from a number of angles. He sets faith over against “works of the law” as the only and true basis for righteousness (Rom 1–4; Gal 1–4) and appeals to Abraham to prove his point: “Abraham believed God and it was reckoned to him for righteousness” (Gn 15:6; cf. Rom 4:5; Gal 3:6). This is entirely apart from the law (Rom 3:21); righteousness is the gift of God through faith in Christ, specifically in his atoning work. Behind Paul’s conviction lies his awareness of the radical and pervasive sinfulness of humans that renders each one helpless. Humanity is dead in sin but is made alive by faith in the word and work of Jesus mediated through the gospel.<\/p>\n<p>Faith, then, is faith in Jesus Christ. The number of metaphors Paul employs to describe the consequences of faith is staggering. It is by faith that believers are justified (Rom 5:1), reconciled (2 Cor 5:18), redeemed (Eph 1:7), made alive (2:5), adopted into the family of God (Rom 8:15-16), re-created (2 Cor 5:17), transported into a new kingdom (Col 1:13), and set free (Gal 5:1). Faith is, for Paul, the <em>sine qua non<\/em> of every aspect of salvation, from the grace that convicts to the receiving of the full inheritance at the coming of the Lord.<\/p>\n<p>In Paul’s letters, faith is bound up with love so that the great exponent of justification by faith becomes also the articulate exponent of distinctive Christian love. To say that faith is indispensable to salvation is only part of the truth, for faith expresses itself through love: “For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love” (Gal 5:6); “If I have all faith, so as to remove mountains, but have not love, I am nothing” (1 Cor 13:2). Love is both the genesis and the ultimate expression of faith. Hence, even for Paul there can be no <em>total<\/em> separation between faith and works. This love of which Paul speaks is the essential fruit of the Spirit through whom the life of faith is lived. Only by virtue of the indwelling Spirit does faith find expression in love.<\/p>\n<h5>General Epistles<\/h5>\n<p>James speaks of faith as being completed by works (Jas 2:22). He opposed that concept of faith that thinks primarily of creedal assent, of believing that something is true without acting upon it. James, like Paul, assumes the primacy of faith, but he is warning against those who would draw wrong conclusions. Faith apart from works is not faith; it is barren (v 20). The practical dimension of faith is the burden of much of this epistle.<\/p>\n<p>The writer of Hebrews recognizes that faith has always been characteristic of the people of God and their specially called leaders. Faith makes substantial what is otherwise nebulous and uncertain; it makes evidential what is not visible. By faith the people of God have a more certain ground for their lives and their actions than the world is able to discern (Heb 11:1). The great cloud of witnesses (12:1) bear testimony by their faith to the faithfulness of God.<\/p>\n<p>Faith is opened up by the Word of God, finds expression through the Holy Spirit who is given, and bears witness to the lordship of Jesus Christ.<\/p>","content_en":"<h3>FAITH<\/h3>\n<p>Belief in that which has no tangible proof; trust in God.<\/p>\n<p class=\"h2\" id=\"DefinitionofFaith\">Definition of Faith<\/p>\n<p>In the OT and NT, “faith” carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus, it also comes to mean the entire body of received Christian teaching or truth—“the truth.” In Colossians 2:7, the term suggests something to be accepted as a whole and embodied in personal life. In 2 Timothy 4:7, Paul witnesses to having “kept the faith.”<\/p>\n<p class=\"h2\" id=\"FaithintheOldTestament\">Faith in the Old Testament<\/p>\n<p>The OT also strongly emphasizes faith as confidence in God’s covenant or in the covenant God made with Abraham and his descendants. The call of Abraham and the promise that his descendants would be used in the history of redemption became the basis of the narratives of the OT, being seen as the working out of that covenant. Once the nation Israel was brought into being, God sustained and protected it. The exodus from Egypt is a prominent indication that God was at work restoring his people to the Promised Land. The obedience of the people of God as the proper expression of faith is seen clearly in the OT. Without seeing God, his people believed and obeyed him. Abraham left his native land to go into unknown territory. The people of Israel left Egypt following the leadership of God to a land they could not see. The promise of God gave them courage to possess the land promised to them. After the exodus, the covenant of Abraham was confirmed with the people of Israel by the sprinkling of blood (Ex 24:6-7). There was to be strict obedience to God’s commands as an expression of faith. This response of human faith to the Lord’s faithfulness was national and collective. There also were commands to, and instances of, personal faith.<\/p>\n<p>Not only the narrative and legal portions of the OT but also the poetic and prophetic writings emphasize faith. The Psalms abound in expressions of personal confidence in the Lord even in dark times. Habakkuk points out that “the righteous shall live by his faith” (Hb 2:4). From such instances it is clear that, as the Lord’s education of Israel proceeded, the matter of faith in God’s faithfulness became more and more a matter of individual and personal response, and it is in the Prophets that several ingredients—such as trust, obedience, fear, and certainty—blend into the understanding of such personal faith.<\/p>\n<p class=\"h2\" id=\"FaithintheNewTestament\">Faith in the New Testament<\/p>\n<p>As over against the OT, where the accent is on the faithfulness of God, in the NT the emphasis is placed on the active, responding faith of the hearer to the promised, final revelation in the Messiah, Jesus. Both verb and noun regularly describe the adequate response of people to Jesus’ word and to the gospel.<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>The most striking feature of the synoptic Gospels (quoted below from the <span>rsv<\/span>) is the use of faith without identifying its object: “If you have faith as a grain of mustard seed” (Mt 17:20); “When Jesus saw their faith” (Mk 2:5); “Your faith has saved you” (Lk 7:50). Jesus is portrayed as one who by his work and word opens the door to faith and makes faith possible. The question is not whether the faith is in Jesus or in the Father; the implication is undoubtedly both, but as with every true bearer of the Word of God, the eye of faith is turned to the One who sends.<\/p>\n<p>On more than one occasion, Jesus denies the request for a miracle to substantiate his words (Mt 12:38-39; 16:1-4). Faith is response to the Word alone without any supporting props. No sign is to be given but the sign of Jonah. In the story of the rich man and Lazarus (Lk 16:19-31), Jesus denies the request for the spectacular and insists that the hearer must respond to the word given to him (cf. Jn 20:29). The Word demands self-surrender and commitment. Hence, the very nature of the Word and of faith becomes an obstacle to the proud and the powerful.<\/p>\n<p>Faith is the medium by which the power of God is made visible. It moves mountains, heals the sick, and is the means of entrance into the kingdom. It may be mingled with doubt, as with the father who sought healing for his son (“I believe; help my unbelief!” [Mk 9:24]), or as with John the Baptist in prison, who, even with his doubts, was confirmed by Jesus as the greatest of the offspring of woman (Mt 11:2-15). Peter’s (and the other disciples’) perception was faulty, but Jesus affirms Peter’s confession as the foundation stone of the church. The synoptic Gospels portray the early faith of the disciples in all its limitations and weaknesses, yet it is still faith in that it is their positive response to Jesus’ word and work.<\/p>\n<h5>The Fourth Gospel<\/h5>\n<p>Faith is an especially significant concept in the Gospel of John (quoted below from the <span>rsv<\/span>), though the word (in the Greek) occurs only as a verb. Quite often the reference has to do with the acceptance that something is true, that is, simple credence, or belief: “Believe me that I am in the Father and the Father in me” (Jn 14:11); “If you believed Moses, you would believe me” (Jn 5:46).<\/p>\n<p>Even more significant is the special expression “to believe into” in the sense of putting one’s trust into another. The particular form of the expression is without parallel before the fourth Gospel and may well express the strong sense of personal trust in the eternal Word made flesh. In John 3:16, whoever puts trust in him has eternal life. Those who put their trust in him are given power to become sons of God—to be born of God (Jn 1:12). They will never thirst (6:35); they will live, even though they die (11:25).<\/p>\n<p>In other places, John speaks of trust or faith in an absolute sense, that is, without referring to the one in whom trust is placed. In John 11:15 Jesus arrives after the death of Lazarus and is glad “in order that you might believe.” The outcome is going to be faith. Similarly, in the prologue (1:7), John the Baptist bears witness in order that through him all might believe. As Jesus satisfies the doubt of Thomas concerning the resurrection, he says, “Have you believed because you have seen me? Blessed are those who have not seen and yet believe” (20:29). In these and other passages the fundamental outcome of Jesus’ witness to himself is trust.<\/p>\n<p>Faith and knowledge are closely related. In John 6:69 Peter says, “We have believed, and have come to know, that you are the Holy One of God.” In his priestly prayer Jesus says that eternal life is to “know you, the only true God, and Jesus Christ whom you have sent” (Jn 17:3). Also, God is seen through the eyes of faith. No one has ever seen God, but the Only Begotten has revealed him (1:18). He who has seen Jesus has seen the Father (14:9).<\/p>\n<p>To believe is also expressed in the verb “receive.” Those who receive Christ are given power to become the sons of God (Jn 1:12). Trust is that form of knowing or seeing by which the glory of God (1:14; 17:4) is made present.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>In Paul’s letters (quoted below from the <span>rsv<\/span>), he writes about faith from a number of angles. He sets faith over against “works of the law” as the only and true basis for righteousness (Rom 1–4; Gal 1–4) and appeals to Abraham to prove his point: “Abraham believed God and it was reckoned to him for righteousness” (Gn 15:6; cf. Rom 4:5; Gal 3:6). This is entirely apart from the law (Rom 3:21); righteousness is the gift of God through faith in Christ, specifically in his atoning work. Behind Paul’s conviction lies his awareness of the radical and pervasive sinfulness of humans that renders each one helpless. Humanity is dead in sin but is made alive by faith in the word and work of Jesus mediated through the gospel.<\/p>\n<p>Faith, then, is faith in Jesus Christ. The number of metaphors Paul employs to describe the consequences of faith is staggering. It is by faith that believers are justified (Rom 5:1), reconciled (2 Cor 5:18), redeemed (Eph 1:7), made alive (2:5), adopted into the family of God (Rom 8:15-16), re-created (2 Cor 5:17), transported into a new kingdom (Col 1:13), and set free (Gal 5:1). Faith is, for Paul, the <em>sine qua non<\/em> of every aspect of salvation, from the grace that convicts to the receiving of the full inheritance at the coming of the Lord.<\/p>\n<p>In Paul’s letters, faith is bound up with love so that the great exponent of justification by faith becomes also the articulate exponent of distinctive Christian love. To say that faith is indispensable to salvation is only part of the truth, for faith expresses itself through love: “For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love” (Gal 5:6); “If I have all faith, so as to remove mountains, but have not love, I am nothing” (1 Cor 13:2). Love is both the genesis and the ultimate expression of faith. Hence, even for Paul there can be no <em>total<\/em> separation between faith and works. This love of which Paul speaks is the essential fruit of the Spirit through whom the life of faith is lived. Only by virtue of the indwelling Spirit does faith find expression in love.<\/p>\n<h5>General Epistles<\/h5>\n<p>James speaks of faith as being completed by works (Jas 2:22). He opposed that concept of faith that thinks primarily of creedal assent, of believing that something is true without acting upon it. James, like Paul, assumes the primacy of faith, but he is warning against those who would draw wrong conclusions. Faith apart from works is not faith; it is barren (v 20). The practical dimension of faith is the burden of much of this epistle.<\/p>\n<p>The writer of Hebrews recognizes that faith has always been characteristic of the people of God and their specially called leaders. Faith makes substantial what is otherwise nebulous and uncertain; it makes evidential what is not visible. By faith the people of God have a more certain ground for their lives and their actions than the world is able to discern (Heb 11:1). The great cloud of witnesses (12:1) bear testimony by their faith to the faithfulness of God.<\/p>\n<p>Faith is opened up by the Word of God, finds expression through the Holy Spirit who is given, and bears witness to the lordship of Jesus Christ.<\/p>","summary_ro":"FAITH Belief in that which has no tangible proof; trust in God. Definition of Faith In the OT and NT, “faith” carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus, it also comes to mean the entire body of received Christian teaching or truth—“the truth.” In Colossians 2:7, the term suggests something to be accepted as a...","summary_en":"FAITH Belief in that which has no tangible proof; trust in God. Definition of Faith In the OT and NT, “faith” carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus, it also comes to mean the entire body of received Christian teaching or truth—“the truth.” In Colossians 2:7, the term suggests something to be accepted as a...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16004,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Hebrews","title_en":"Letter to the Hebrews","content_ro":"<h3>HEBREWS, Letter to the<\/h3>\n<p>One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and practical, theological and pastoral. In short, it builds a compelling case for the superiority of Christianity. Hebrews also reflects the impassioned concern of a pastor’s heart. Those who have experienced God’s ultimate work of grace in Christ are urged to hold fast to God’s final word of revelation in his Son.<\/p>\n<p>Unlike most other NT epistles, Hebrews does not begin like a letter. There is no introductory salutation, the writer is not identified, and no mention is made of those to whom the document is addressed. The author characterizes the work as a “word of exhortation” (13:22, <span>rsv<\/span>), which suggests a sermon or oral homily (cf. Acts 13:15). Nonetheless, its conclusion is that of a conventional letter (Heb 13:22-25). Some have detected a gradual transition in the document from an essay to a more specifically epistolary form (cf. 2:1; 4:1; 13:22-25). The evidence thus suggests that the author may have cast the original homiletic “word of exhortation” into letter form when the need to communicate in writing with his Christian friends became urgent.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Who wrote the book is not directly stated in the letter. Since the late second century, various authorities have linked the document with the apostle Paul. Clement of Alexandria (d. 220) theorized that Paul wrote the letter in Hebrew for Jews and that Luke translated it into Greek. However, this suggestion has not been widely received by modern scholars. Clement’s pupil Origen (d. 254) stated more generally that the thoughts of the letter are Pauline but that the style is unlike that of the known writings of the apostle. Other early authorities, such as Jerome (d. 419) and Augustine (d. 430), persuaded that canonicity demanded apostolic authorship, likewise affirmed that Paul was the author.<\/p>\n<p>Yet a number of factors argue against the Pauline authorship of Hebrews. The anonymity of the letter is contrary to the consistent pattern of Paul’s introduction in the opening salutation of his letters. Moreover, Hebrews 2:3 indicates the writer was discipled by eyewitnesses of the Lord. Yet Paul insists that his knowledge of Christ was gained from a firsthand encounter with the risen Christ (cf. Gal 1:12). F. F. Bruce evaluates the authorship of Hebrews as follows: “We may say with certainty that the thought of the epistle is not Paul’s, the language is not Paul’s, and the technique of OT quotations is not Paul’s.”<\/p>\n<p>Early Christian tradition suggests that Barnabas may have written Hebrews. According to Tertullian (d. 220), many early authorities believed that Barnabas was responsible for the letter. Acts 4:36 (<span>asv<\/span>) speaks of him as a “son of exhortation” (cf. Heb 13:22). Furthermore, as a Levite, Barnabas would have been familiar with the Jewish sacrificial ritual so prominent in the letter.<\/p>\n<p>Luther was the first to suggest that Hebrews may have been penned by Apollos, “an excellent man of learning, who had been a disciple of the apostles and learned much from them, and who was very well versed in Scripture.” As a native of Alexandria (Acts 18:24), Apollos would have been familiar with the typological interpretation evident in Hebrews. Clearly Apollos was the sort of man who was qualified to write Hebrews.<\/p>\n<p>Other names have been suggested as possible authors. Calvin surmised that either Luke or Clement of Rome was responsible for the letter. It is noted that the Greek of Hebrews resembles the language and style of the third Gospel and Acts. Others theorize that Hebrews may have been written by Silas, a Jewish Christian from Jerusalem who would have been thoroughly familiar with the Levitical ritual. Silas is described as one of “the church leaders” (Acts 15:22). He was a coworker with Paul in the gentile mission, and apparently was known in Rome as well as in Jerusalem (1 Pt 5:12-13).<\/p>\n<p>In conclusion, it is probable that the author of Hebrews was a second-generation Jewish Christian, a master of classical Greek whose Bible was the Septuagint, conversant with first-century Alexandrian philosophy, and a creative apologist for the Christian faith. As to the identity of that author, we can affirm no more than Origen in the third century: “But as to who actually wrote the Letter, God alone knows.”<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The very early title of the letter, “To Hebrews,” suggests that the book concerns Jewish Christians living in the Dispersion. The letter itself offers a few hints of the historical circumstances surrounding its composition. Not long after becoming Christians, the readers of the letter were exposed to severe persecution (Heb 10:32-36). During their trial, the new believers endured imprisonment, confiscation of personal property, and public ridicule. Yet the persecution had not been fatal; they had not yet been called upon to lay down their lives in martyrdom (12:4). Amid the excitement of their newfound faith in Christ, they had demonstrated practical concern and love by ministering to fellow believers in need (6:10) and comforting others who had been harassed for their faith (10:34).<\/p>\n<p>But since the time of those earlier trials, the readers had made little progress in Christian maturity (5:11-13). Moreover, in the face of a new wave of persecution, and despondent over an apparent delay in the Lord’s coming, the believers had begun to waver and abandon hope. Indeed, they threatened to renounce Jesus Christ and to revert back to the security of the Jewish religion that enjoyed the protection of Roman law.<\/p>\n<p>Thus we read that because of the strange, new teachings of certain Judaizers who sought to draw them back to their former religion (13:9), the wavering believers had neglected to assemble together (10:25) and had lost confidence in their spiritual leaders (13:17). Faced with the possibility that these Jewish Christians might abandon their faith altogether, the writer sternly warns them of the tragic consequences of renouncing the Son (6:4-6; 10:26-31; 13:12-19) and urges them to renew their commitment to Christ, God’s foremost and final revelation.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Lacking firm information as to the author and recipients of the letter, no certainty exists as to the date of the writing. We have noted that the author of Hebrews, and probably his readers as well, had been discipled by those who were personally acquainted with Jesus (2:3). Further evidence in the letter suggests that Paul probably was not alive. Timothy, Paul’s younger associate, was still living (13:23).<\/p>\n<p>The absence of any mention in Hebrews of the destruction of the Jerusalem temple is significant for dating the letter. In terms of his argument that the old covenant had passed away and the legal priesthood had been superseded, the writer would scarcely have omitted mention of the temple’s destruction had he written the letter later than <span>AD<\/span> 70. Hebrews 9:6-10 and 10:1-4, 11-14 plainly suggest that the Jewish sacrifices were still being offered. Hence, it may be supposed with some degree of certainty that the letter was written prior to <span>AD<\/span> 70. If it was written after Paul’s death, that would put it after <span>AD<\/span> 67, the traditional date of his execution. Thus, Hebrews may have been written in the period <span>AD<\/span> 67–70.<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>The place from which Hebrews was written is also uncertain. Some manuscripts of the letter bear the subscription “written from Rome” or “written from Italy.” Such notations are educated deductions drawn from the statement “The Christians from Italy send you their greetings” (13:24). Most probably this indicates that the writer is extending greetings to a church in Italy on behalf of Italian Christians associated with him in another land, possibly Asia. Nevertheless, we cannot locate the point of origin with any certainty.<\/p>\n<p>It has been suggested that the letter was written to a group of Jewish converts to Christianity. Yet the precise community to which it was sent is a matter of debate. Opinions vary from Judea to Spain. Tradition has it that Hebrews was directed to Jewish Christians living in Palestine. But against a Palestinian destination it may be argued: (1) the readers had had no personal contact with Jesus (2:3), an unlikely event for mid-first-century residents of Palestine; (2) the statement in 12:4 that his readers had not yet given their lives could hardly be said of Palestinian Christians of the period; (3) the generosity of the believers (10:34; 13:16) was inconsistent with the poverty of the Jerusalem church; and (4) the general tone of the letter is Hellenistic rather than rabbinical.<\/p>\n<p>Other proposals for the destination of Hebrews include (1) Caesarea, on the supposition of Lukan authorship; (2) Syrian Antioch or Cyprus, assuming Barnabas wrote the letter; (3) Ephesus, in the light of the conversion of many Jews during Paul’s ministry in that city; (4) Colosse, noting certain similarities between the Colossian heresy and the false beliefs of the “Hebrews”; and (5) Alexandria, because of the apparent influence of the philosopher Philo Judaeus in the letter.<\/p>\n<p>The thesis that Hebrews was directed to a group of Jewish Christians in Rome has found favor with a number of scholars. Arguments in support of a Roman destination include the following facts: (1) The letter was first known in Rome no later than <span>AD<\/span> 96. (2) Romans 11:13, 18 suggests that the church at Rome consisted of a Jewish-Christian minority. (3) References to persecution and suffering endured by the readers (Heb 10:32-33; 12:4) are consistent with known repressive measures exacted by the Roman authorities. (4) There is a good possibility that saints who “come from Italy” would convey greetings to their brethren in Rome. (5) The Jewish community in Rome preserved certain features of nonconformist or sectarian Judaism that would explain several notable similarities between the theology and praxis of the Qumran community and that expressed in Hebrews.<\/p>\n<p>It is likely that the letter was addressed to a small subgroup within a local church. The exhortation in 5:12 (<span>rsv<\/span>)—“by this time you ought to be teachers”—hardly would have been relevant to an entire congregation. Hebrews 13:7, 24 lends further support to the theory that the letter was sent to a small group, perhaps to a “house church” within a larger assembly.<\/p>\n<p>Tentatively, one might conclude that the addressees were converts from Judaism who dwelt in the Dispersion. Hence they were familiar with OT Judaism and were acquainted with the religious philosophy of the Greek world. Possibly the readers comprised a house fellowship that tended to disassociate itself from the parent group (10:25). The existence of such house churches in Rome is confirmed by Romans 16:5, 14-15.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>In response to the threat that his Jewish-Christian friends might renounce Christianity and revert to Judaism, the writer by a “word of exhortation” (13:22) communicated to them the finality of the Christian revelation. He sought also to inform his despondent, vacillating readers that Christ, the object of God’s final revelation, is vastly superior to the greatest of Judaism’s heroes. The author, in addition, affirmed the heavenly and eternal character of the salvation secured by Christ. Whereas the legal sacrificial system was powerless to effect the remission of sin, Christ the eternal High Priest “is able, once and forever, to save everyone who comes to God through him” (7:25, <span>nlt<\/span>).<\/p>\n<p>In short, the writer commended to his readers the need for patient endurance amid the persecution and sufferings to which the heirs of eternal salvation are inevitably exposed. Just as Jesus, the forerunner of our faith, suffered and patiently endured in anticipation of eternal reward, so ought harassed, oppressed believers “take a new grip with your tired hands and stand firm on your shaky legs” (12:12, <span>nlt<\/span>) in anticipation of their reception in that eternal “kingdom that cannot be destroyed” (12:28, <span>nlt<\/span>).<\/p>\n<p>The author’s final purpose for writing was to proclaim the fearful judgment that awaits those who repudiate Jesus Christ. Since “our God is a consuming fire” (12:29, <span>nlt<\/span>), “what makes us think that we can escape if we are indifferent to this great salvation” (2:3, <span>nlt<\/span>)?<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>Next to Romans, Hebrews is the most doctrinal book in the NT. The writer develops a series of weighty arguments to demonstrate the superiority of the gospel of Christ to the religion of Judaism. Since Jesus is final both as to his person and his work, Christianity is the ultimate and normative faith. The book’s particularism runs counter to the spirit of the modern world.<\/p>\n<h5>The Superiority of the Son to Former Revelation (1:1-4)<\/h5>\n<p>The writer acknowledges that God revealed himself to the prophets of old in many ways—through dreams, visions, audible speech, and mighty acts. But “in these last days” (the advent of the end times, cf. 9:26) God spoke finally and definitively through his own Son (1:2). Central to the argument is the fact that in one way or another the prophets received an eternal word from God. Yet given the intimate relation of the Son to the Father, God’s latest revelation has come forth from the very depths of his own being.<\/p>\n<p>Identification of the Son as the pinnacle of divine revelation leads to a concise but profound statement of Christ’s person and his cosmic work. The Son reflects the glory of God in that the sum of the divine attributes brilliantly shine through his person. Moreover, he bears the very image and stamp of God’s nature (1:3), as the wax bears the impress of the seal. Jesus as God’s final word of revelation is truly the divine and eternal Son of God. Christ’s excellence is further displayed in the fact that he is the mighty agent through whom the universe was created (v 2) and by whom the cosmic order is sustained (v 3). In the moral realm he has wrought the purification of sins and now sits enthroned on God’s right hand (cf. 8:1). God’s pleasure toward the Son is seen in that he has appointed Christ heir and head of all (1:2). His name is surpassed by none save God the Father (v 4).<\/p>\n<h5>The Superiority of the Son to Angels (1:5–2:18)<\/h5>\n<p>Angels enjoyed an exalted status in biblical and postbiblical Judaism. Traditionally the Jews believed that angels praised God upon his throne, mediated God’s revelation to men, attended to God’s will, and gave succor to the people of God. Angels were far superior to men in power and knowledge. According to the Jewish Apocrypha, angels ruled the stars and were responsible for the rise and fall of civilizations. In Qumran thought, angelic beings would engage in a final cosmic struggle with Belial and the forces of evil at the end of the age.<\/p>\n<p>Against this background the writer of Hebrews argues that the Son is vastly superior to the angels. To prove his point, the author assembles a string of well-known OT texts and applies them directly to the Son. God never said of any angel, “Today I have become your Father” (Ps 2:7, <span>nlt<\/span>). Yet just such a claim was made on behalf of the Son (Heb 1:5). When the Son incarnated himself in the world, he received the obedient worship of angels (v 6). His is the sovereignty and the eternality and the majesty at God’s right hand (vv 8, 11-12). By contrast, angels are “only servants” (v 14) that rank below the Son in dignity and might.<\/p>\n<p>In Hebrews 2:1-4 the writer parenthetically warns his wavering congregation of the danger of drifting away from the truth of God. If disobedience to the law mediated by angels resulted in stern punishment, how much more severe would be God’s judgment on those who trampled under foot the revelation delivered by the Son? If God’s saving grace in Christ is neglected, retribution will surely follow (2:3).<\/p>\n<p>The mention of angels turns the writer’s mind to Jesus’ humiliation and exaltation (2:5-18). Psalm 8, a song about the smallness and yet the significance of man, is applied to the experience of Jesus. In assuming human flesh and blood, Jesus was made “for a little while . . . lower than the angels” (Heb 2:7, <span>nlt<\/span>). But subsequent to the completion of his earthly work, he was elevated above the angels and crowned with the glory and honor of heaven (v 9). The theological implications of Christ’s descent and ascent are carefully spelled out: Christ descended to earth (1) to bring many children to glory (v 10), (2) to destroy the devil (v 14), (3) to deliver his people from the bondage of death (v 15), and (4) to make an offering on the cross for the sins of the people (v 17). He ascended to heaven (1) to intercede on our behalf as a faithful High Priest (v 17), and (2) to succor those who are sorely tempted (v 18). The perfect summary of Christ’s person and work is given in Hebrews 2:9: “What we do see is Jesus, who ‘for a little while was made lower than the angels’ and now is ‘crowned with glory and honor’ because he suffered death for us. Yes, by God’s grace, Jesus tasted death for everyone in all the world” (<span>nlt<\/span>).<\/p>\n<h5>The Superiority of the Son to Moses and Joshua (3:1–4:13)<\/h5>\n<p>Jewish Christians contemplating reversion to Judaism surely believed that Moses was one of the greatest figures in Israel’s history. So esteemed was the one who led Israel out of Egypt through the wilderness and who gave them the Law that there was no one in Israel’s history so honored as Moses. Yet the author of Hebrews argues that Moses, though faithful to his calling, was but a servant in the house of God. Jesus, by contrast, was not a servant but a Son; he was not a mere dweller in the house but the very builder of the structure. Jesus, therefore, far transcends the revered figure of Moses.<\/p>\n<p>Practical implications are drawn from Jesus’ superiority to Moses. From Psalm 95:7-11 the writer rehearses the tragic experience of Israel under Moses during the desert wanderings (Heb 3:7-19). Throughout the 40-year wilderness experience the people hardened their hearts and rebelled against God. In turn God was provoked by their stubbornness and swore that those who sinned would never enter the rest he was going to provide (vv 10-11, 18). The writer thus argues that if disobedience to God under Moses had serious consequences, forsaking Christ will be much more perilous. Hence the wavering Christians are urged to watch lest due to an evil, unbelieving heart they should fall away from the living God (v 12). Nothing short of steadfast persistence will lead to the attainment of the heavenly goal (v 14).<\/p>\n<p>Joshua, likewise, was regarded as a great leader of Israel. Yet because of disobedience, the people under Joshua’s leadership failed to enter the rest that God had planned. That rest spoken of corresponds to the Sabbath rest of God (4:3-4), and is a concept closely related to salvation. It is a spiritual reality that is achieved by turning from our own empty works and trusting in the finished work of Christ (v 10). The author reminds the readers that “there is a special rest [a Sabbath rest] still waiting for the people of God” (v 9, <span>nlt<\/span>), one that only Christ can provide. Christians not only benefit from this Sabbath rest in the present age but anticipate its full realization in the age to come. One of the chief means of ensuring entry into the Sabbath rest of salvation is the Word of God (v 12). The living and powerful Word penetrates the innermost depths of the soul, reveals our impoverished condition, and strengthens the trusting heart.<\/p>\n<h5>The Superiority of the Priesthood of the Son (4:14–7:28)<\/h5>\n<p>Almost half of Hebrews is devoted to the priesthood of Jesus Christ. The writer goes to great lengths to demonstrate that the revered Aaronic priestly system has been superseded by the High Priest “in the line of Melchizedek” (5:6; 6:20; 7:11). This central theme had been anticipated earlier when Christ was referred to as “our merciful and faithful High Priest before God” who has made atonement for sins (2:17, <span>nlt<\/span>).<\/p>\n<p>Hebrews makes the claim that Jesus’ priesthood is the ultimate ground of the believers’ confidence (4:14-16). On three counts Jesus surpasses the old legal priestly order. First, he is an <em>exalted<\/em> high priest (v 14). The Jewish high priest climbed the mount to enter the temple sanctuary. But Jesus, our great high priest, has ascended to heaven itself and entered the sanctuary on high. He ministers in no earthly tabernacle but in the very presence of God. Second, Jesus is an <em>empathetic<\/em> high priest (v 15a). Fully God and fully man, Jesus suffers along with his people in their trials and afflictions. From heaven’s perspective he knows fully what his people are called upon to endure. He “feels” our hurts, and he does so perfectly. Finally, Jesus is a <em>sinless<\/em> high priest (v 15b). Day in and day out (7:27), year in and year out, the Levitical priests were required to bring sacrifices for their own sins. Yet Jesus had no sin that needed cleansing, for “he is holy and blameless, unstained by sin” (v 26, <span>nlt<\/span>). In view of Jesus’ priestly perfections, sorely tempted Christians are urged to come to the throne of grace to receive mercy and find grace to help in time of need (4:16).<\/p>\n<p>For those not convinced that Jesus was indeed a legitimate priest, two prerequisites for priesthood are detailed. First, if the high priest is to represent humanity before God, he must be taken from among men (5:1-2). And second, he must be called by God to high priestly office, as was Aaron (v 4). Christ has fully satisfied these qualifications. From Psalms 2:7 and 110:4 it is shown that Jesus did not take this office upon himself but was appointed by God (Heb 5:5-6). Moreover, from the obedience that he had to learn (v 8) and from the agony of the Gethsemane experience (v 7) it is clear that Jesus was in every way a man. Nevertheless, Hebrews makes it perfectly clear that Jesus was not a priest after the order of Aaron but a high priest in the line of Melchizedek (v 10).<\/p>\n<p>After introducing the theme of Christ as a Melchizedekian high priest, the writer recalls that his readers were not ready for such advanced teaching. Although not new converts (5:12), his friends had remained spiritually immature and sluggish. Hence the writer issues the challenge to press on to Christian maturity, to be ready for the solid food of advanced teaching.<\/p>\n<p>In his digression the writer warns not only against spiritual immaturity but also against “apostasy.” The question now arises whether the author’s apostasy teaching in Hebrews 6:4-8 and 10:26-31 contradicts the NT doctrine of the perseverance of the saints. Undoubtedly it does not. Some authorities hold that those addressed were not true Christians, hence the issue is not one of apostasy. It is possible, like Judas Iscariot or Simon Magus (Acts 8:9-24), to possess considerable knowledge of the gospel and fall short of personal commitment. But the writer makes it quite clear that in the case of his addressees he is persuaded otherwise (Heb 6:9). The most reasonable view is that in these two hortatory passages the writer advances a hypothetical argument warning his friends of the utter seriousness of reverting back to Judaism. That is, if a falling away were to occur, renewal would be impossible unless Christ were to die a second time. The writer sums up the point of these difficult passages with the words “It is a terrible thing to fall into the hands of the living God” (10:31, <span>nlt<\/span>). Nevertheless, followers of Christ may confidently lay hold of God’s promises, confirmed by solemn oath, to see them through their trials (6:13-18). God may be trusted to hold the believer fast.<\/p>\n<p>Hebrews 7 contains an intricate argument for the superiority of Christ’s priesthood over the old legal order. Melchizedek, the ancient priest-king of Salem (Gn 14:18-20), is regarded as a primordial type of Christ. He is “king of righteousness” and “king of peace” (Heb 7:2). The solemn priest from Salem has figuratively what Christ possesses actually: neither mother nor father, neither beginning nor end of life (v 3). Melchizedek is shown to be superior to Abraham on three counts: (1) Melchizedek blessed the patriarch (vv 1, 7); (2) he accepted tithes from Abraham (vv 2-6); and (3) Melchizedek lives on since the OT nowhere mentions his death (v 8). It follows that since Levi was in the loins of Abraham as seed (v 10), Melchizedek is superior to the Levitical priests. And inasmuch as Christ is a priest in the likeness of Melchizedek (v 15), it follows that the Son of God is more excellent than the old legal priesthood.<\/p>\n<p>The result is that the old Levitical priesthood has been superseded by the priesthood of Christ. The demise of the old order was inevitable, for its repetitive animal sacrifices could never effect spiritual perfection (7:11). It was a system characterized by weakness and uselessness (v 18). By contrast, Christ’s priesthood is indestructible, eternal, uninterrupted, efficacious, final, and perfect (vv 16, 21, 24-27). Forgiveness and reconciliation is possible only through Christ, our great High Priest.<\/p>\n<h5>The Superiority of the Priestly Work of the Son (8:1–10:39)<\/h5>\n<p>Since Christ’s priestly office far excels the old order, it follows that his priestly ministration is superior to all that has gone before. The theme of Christ as high priest in a better sanctuary is introduced (8:1-5). The writer utilizes Plato’s distinction between the ideal form in heaven and the imperfect copy on earth to argue that the Levitical sanctuary and sacrifices are mere shadows of the heavenly realities: (1) Christ ministers in the true tent that is the heavenly sanctuary (vv 2, 5); (2) he discharges his high priestly service in the very presence of the Father, which results in a far more effective ministry (vv 1, 6); and (3) his oblation on the cross was the ultimate sacrifice (v 3). How unreasonable it is that his Christian readers should go back to the old Jewish priestly system!<\/p>\n<p>Christ is the minister of a new and better covenant (8:6-13). The old covenant established by God with the nation’s fathers was not to be despised; nevertheless, it had become ineffectual and obsolete (v 13). Indeed, the prophet Jeremiah (Jer 31:31-34) foresaw the new covenant that God would inaugurate with his people. This new covenant sealed by Christ involves (1) the immediate work of the Holy Spirit on the mind and heart (Heb 8:10); (2) a personal and intimate knowledge of God (v 11); and (3) the full absolution of sins (v 12). This new and better covenant has been established on the work of Christ, the great High Priest.<\/p>\n<p>Chapter 9 gives a detailed comparison of the efficacy of priestly service under the old and new covenants. The Levitical priests ministered in a material sanctuary on earth (vv 1-5). Features of the tabernacle and its furnishings are described to highlight their obsolescence. More important, however, is the character of the sacrificial ritual conducted in the earthly sanctuary. The Jewish priests in their daily service were not permitted to enter the Holy of Holies, which contained the ark of the covenant and the mercy seat—the place of propitiation of sins (v 6). The high priest alone could enter the Holy of Holies, and then but once a year on the Day of Atonement, and only after sacrificing for his own sins (v 7). The inaccessibility of the Holy of Holies signified that access to the presence of God had not been opened. The presence of the curtain symbolized that the people had no way to the throne of God, the priests had no way, and the high priest had a limited way and only once a year. Moreover, the sacrifices brought by the Jewish priests could not purify the conscience but merely dealt with external ritual cleansing (vv 9-10). A truly effectual sacrifice must await “the time of reformation” (v 10).<\/p>\n<p>Christ’s priestly ministration is shown to be far more efficacious. First, the Christian’s High Priest has brought a better sacrifice (9:11-14), and here we arrive at the heart of the message of Hebrews. Employing the imagery of the tabernacle, the author demonstrates that Christ our High Priest has accomplished what the Jewish priests failed to do. He entered the heavenly Holy of Holies, not repeatedly, but <em>once<\/em> for all, thereby effecting a completed redemption (v 12). Christ brought to the altar, not the blood of bulls and goats, but his own life’s blood. The Lord did not merely lay down a material body, but he presented himself to God through the eternal Spirit (v 14). Christ’s better sacrifice thus goes beyond cleansing of the flesh to the purification of the defiled conscience.<\/p>\n<p>Second, Christ through his death has instituted a better covenant (9:15-23). The teaching of Hebrews 8:6-13 is developed further. The old covenant was sealed with the blood of calves and goats (9:19). But the new covenant was ratified with the blood of Christ, God’s own Son. The new covenant thus could accomplish what the old covenant merely foreshadowed—forgiveness and cleansing of sins (v 22).<\/p>\n<p>Third, Christ ministers in a better tabernacle (9:24-28). Our Lord entered, not into a merely earthly sanctuary, but into the holy place of heaven, there to represent us (v 24). Access to the throne is not limited to one day per year, for he is continually in the presence of the Father. Nor is it necessary that repeated sacrifices be made. Christ’s single sacrifice on the cross has conquered sin once and for all (v 26). In sum, as regards the sanctuary, the covenant, and the sacrifices, the Christian’s High Priest is vastly superior to the old Jewish order.<\/p>\n<p>In order to drive home these crucial points, the writer in chapter 10 expands on the theme of the absolute finality of Christ’s high priestly work. The earlier argument concerning the futile character of the Levitical sacrifices (9:6-14) is repeated for emphasis (10:1-4). The Mosaic ceremonial legislation called for repetitive sacrifices, which could never perfect the worshiper (v 1). Instead of purifying one’s life, they served only as a yearly reminder of sin (v 3) until Christ should come.<\/p>\n<p>The writer discovers in Psalm 40:6-8 a prediction that the eternal Christ would become man for the purpose of offering himself as the ultimate sacrifice for sin (Heb 10:5-10). Once again the sanctifying power of Christ’s single self-oblation is emphasized (v 10). The vivid contrast is again drawn between the ineffective ministry of the Jewish priests who stand during the daily ritual (v 11), and the effectual single sacrifice of Christ, who is now seated at the right hand of God (v 12). Since Jesus “by that one offering . . . perfected forever all those whom he is making holy” (v 14, <span>nlt<\/span>), nothing can be added to what the seated Sovereign has accomplished (v 18).<\/p>\n<p>In view of the manifest superiority of Christ’s priestly office and work, the struggling Christians are exhorted to appropriate the means of grace at their disposal (10:19-39). In the midst of trials and persecution they should remember that Christ has effectively opened the way to God (vv 19-20). They are summoned to come to God in faith with hearts cleansed by Christ’s sacrifice (v 22). Those tempted to revert to legal religion should hold fast and support one another in love (vv 23-24). The means of grace afforded by corporate worship should not be neglected (v 25). In short, the wavering Jewish Christians are summoned to renewed endurance and fidelity to their Lord (vv 26-31). What God has promised to his people he will surely make good.<\/p>\n<h5>The Superiority of the Life of Faith (11:1–12:29)<\/h5>\n<p>The discussion of faith and endurance as the solution to despondency (10:36-38) prompts a fuller consideration of the faith theme. Faith is a prominent concept in the book of Hebrews, as attested by the fact that the word occurs some 35 times in the letter. The Pauline idea of faith as the means of legal justification is adapted to the particular circumstances of the threatened Jewish Christians. The concept of faith is broader in this book than the strictly saving faith discussed by Paul, in that it leads to spiritual salvation (11:39-40). Faith is the power by which heaven’s unseen realities are laid hold of to satisfy the soul. Faith enables the Christian disciple to view the world and interpret the flow of history from the divine perspective. Faith is the means of victory over the world of sin and woe. Through faith the believer approaches the throne of grace (4:16) with the confidence and assurance that God will enable him to overcome.<\/p>\n<p>The victory faith affords is amply illustrated from the history of God’s OT people. Abel, Enoch, and Noah in the primal history; Abraham, the father of faith; Moses, the leader of the young nation; and many valiant prophets and martyrs serve as living memorials to faith’s overcoming power. And yet God has something better in store for his sanctified people, the church (11:40): the reality of the living Christ.<\/p>\n<p>Yet the greatest model of steadfast endurance in suffering is Jesus, “the Originator and Perfecter of our faith” (12:2, <span>nlt<\/span> mg). When surrounded with trials, the Christian needs to recall Christ, who in anticipation of the heavenly crown endured the cross and its shame. The Christian’s trials are trivial compared with what Jesus Christ was called upon to suffer (v 3). Moreover, for the people of God, suffering and persecution prove to be disguised blessings. The rod of discipline confirms our status as children of the living God (vv 5-10). But beyond this, the sovereign God is able to transform the Christian’s suffering into inestimable blessing (v 11). Hence the wavering saints should strive for spiritual wholeness and maturity, taking care lest they be overtaken by bitterness and resentment (v 15).<\/p>\n<h5>Final Exhortations and Benediction (13:1-25)<\/h5>\n<p>The writer in his closing words challenges his Christian friends to be faithful to the tasks that lie at hand. They are to show continued love to the brethren, to extend hospitality to strangers, to uphold the sanctity of marriage, to be content with what they now possess, and to be obedient to their spiritual leaders (13:1-7).<\/p>\n<p>The readers are warned against the trickery of the Judaizers, who would lead them astray from Jesus Christ, the one who remains “the same yesterday, today, and forever” (13:8). Spiritual determination is strengthened by recalling the example of Christ, who “suffered outside the city gates” for their salvation (v 12). As the people of God, they are challenged to follow Christ “outside the camp,” bearing abuse for him (v 13). Patient endurance is possible when the Christian realizes that he has no enduring city here (v 14). His goal is the heavenly Jerusalem, the eternal city of God.<\/p>\n<p>The anonymous letter to the unknown “Hebrews” closes with a glorious benediction. The Christian’s God is described as the great “God of peace” (13:20), and Jesus is “the great Shepherd of the sheep,” who established a new and eternal covenant and then rose triumphant from the dead. And the promise is made to the trusting soul that the triune God would “equip you with all you need for doing his will” (v 21, <span>nlt<\/span>).<\/p>\n<p>The letter to the Hebrews is rich in doctrinal teaching. It discloses more about the historical Jesus than any other NT letter. It alone explains the atoning work of Christ under the rubric of the Melchizedekian priest. The letter’s discussion of repentance, justification, sanctification, and perseverance makes it a mine of salvation teaching. Its explication of old and new covenants, impending judgment, and the world to come make a significant contribution to Christian theology. And the letter’s teaching on faith, endurance, and the practical Christian combine to make Hebrews one of the most important documents God has given to the church.<\/p>","content_en":"<h3>HEBREWS, Letter to the<\/h3>\n<p>One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and practical, theological and pastoral. In short, it builds a compelling case for the superiority of Christianity. Hebrews also reflects the impassioned concern of a pastor’s heart. Those who have experienced God’s ultimate work of grace in Christ are urged to hold fast to God’s final word of revelation in his Son.<\/p>\n<p>Unlike most other NT epistles, Hebrews does not begin like a letter. There is no introductory salutation, the writer is not identified, and no mention is made of those to whom the document is addressed. The author characterizes the work as a “word of exhortation” (13:22, <span>rsv<\/span>), which suggests a sermon or oral homily (cf. Acts 13:15). Nonetheless, its conclusion is that of a conventional letter (Heb 13:22-25). Some have detected a gradual transition in the document from an essay to a more specifically epistolary form (cf. 2:1; 4:1; 13:22-25). The evidence thus suggests that the author may have cast the original homiletic “word of exhortation” into letter form when the need to communicate in writing with his Christian friends became urgent.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Who wrote the book is not directly stated in the letter. Since the late second century, various authorities have linked the document with the apostle Paul. Clement of Alexandria (d. 220) theorized that Paul wrote the letter in Hebrew for Jews and that Luke translated it into Greek. However, this suggestion has not been widely received by modern scholars. Clement’s pupil Origen (d. 254) stated more generally that the thoughts of the letter are Pauline but that the style is unlike that of the known writings of the apostle. Other early authorities, such as Jerome (d. 419) and Augustine (d. 430), persuaded that canonicity demanded apostolic authorship, likewise affirmed that Paul was the author.<\/p>\n<p>Yet a number of factors argue against the Pauline authorship of Hebrews. The anonymity of the letter is contrary to the consistent pattern of Paul’s introduction in the opening salutation of his letters. Moreover, Hebrews 2:3 indicates the writer was discipled by eyewitnesses of the Lord. Yet Paul insists that his knowledge of Christ was gained from a firsthand encounter with the risen Christ (cf. Gal 1:12). F. F. Bruce evaluates the authorship of Hebrews as follows: “We may say with certainty that the thought of the epistle is not Paul’s, the language is not Paul’s, and the technique of OT quotations is not Paul’s.”<\/p>\n<p>Early Christian tradition suggests that Barnabas may have written Hebrews. According to Tertullian (d. 220), many early authorities believed that Barnabas was responsible for the letter. Acts 4:36 (<span>asv<\/span>) speaks of him as a “son of exhortation” (cf. Heb 13:22). Furthermore, as a Levite, Barnabas would have been familiar with the Jewish sacrificial ritual so prominent in the letter.<\/p>\n<p>Luther was the first to suggest that Hebrews may have been penned by Apollos, “an excellent man of learning, who had been a disciple of the apostles and learned much from them, and who was very well versed in Scripture.” As a native of Alexandria (Acts 18:24), Apollos would have been familiar with the typological interpretation evident in Hebrews. Clearly Apollos was the sort of man who was qualified to write Hebrews.<\/p>\n<p>Other names have been suggested as possible authors. Calvin surmised that either Luke or Clement of Rome was responsible for the letter. It is noted that the Greek of Hebrews resembles the language and style of the third Gospel and Acts. Others theorize that Hebrews may have been written by Silas, a Jewish Christian from Jerusalem who would have been thoroughly familiar with the Levitical ritual. Silas is described as one of “the church leaders” (Acts 15:22). He was a coworker with Paul in the gentile mission, and apparently was known in Rome as well as in Jerusalem (1 Pt 5:12-13).<\/p>\n<p>In conclusion, it is probable that the author of Hebrews was a second-generation Jewish Christian, a master of classical Greek whose Bible was the Septuagint, conversant with first-century Alexandrian philosophy, and a creative apologist for the Christian faith. As to the identity of that author, we can affirm no more than Origen in the third century: “But as to who actually wrote the Letter, God alone knows.”<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The very early title of the letter, “To Hebrews,” suggests that the book concerns Jewish Christians living in the Dispersion. The letter itself offers a few hints of the historical circumstances surrounding its composition. Not long after becoming Christians, the readers of the letter were exposed to severe persecution (Heb 10:32-36). During their trial, the new believers endured imprisonment, confiscation of personal property, and public ridicule. Yet the persecution had not been fatal; they had not yet been called upon to lay down their lives in martyrdom (12:4). Amid the excitement of their newfound faith in Christ, they had demonstrated practical concern and love by ministering to fellow believers in need (6:10) and comforting others who had been harassed for their faith (10:34).<\/p>\n<p>But since the time of those earlier trials, the readers had made little progress in Christian maturity (5:11-13). Moreover, in the face of a new wave of persecution, and despondent over an apparent delay in the Lord’s coming, the believers had begun to waver and abandon hope. Indeed, they threatened to renounce Jesus Christ and to revert back to the security of the Jewish religion that enjoyed the protection of Roman law.<\/p>\n<p>Thus we read that because of the strange, new teachings of certain Judaizers who sought to draw them back to their former religion (13:9), the wavering believers had neglected to assemble together (10:25) and had lost confidence in their spiritual leaders (13:17). Faced with the possibility that these Jewish Christians might abandon their faith altogether, the writer sternly warns them of the tragic consequences of renouncing the Son (6:4-6; 10:26-31; 13:12-19) and urges them to renew their commitment to Christ, God’s foremost and final revelation.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Lacking firm information as to the author and recipients of the letter, no certainty exists as to the date of the writing. We have noted that the author of Hebrews, and probably his readers as well, had been discipled by those who were personally acquainted with Jesus (2:3). Further evidence in the letter suggests that Paul probably was not alive. Timothy, Paul’s younger associate, was still living (13:23).<\/p>\n<p>The absence of any mention in Hebrews of the destruction of the Jerusalem temple is significant for dating the letter. In terms of his argument that the old covenant had passed away and the legal priesthood had been superseded, the writer would scarcely have omitted mention of the temple’s destruction had he written the letter later than <span>AD<\/span> 70. Hebrews 9:6-10 and 10:1-4, 11-14 plainly suggest that the Jewish sacrifices were still being offered. Hence, it may be supposed with some degree of certainty that the letter was written prior to <span>AD<\/span> 70. If it was written after Paul’s death, that would put it after <span>AD<\/span> 67, the traditional date of his execution. Thus, Hebrews may have been written in the period <span>AD<\/span> 67–70.<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>The place from which Hebrews was written is also uncertain. Some manuscripts of the letter bear the subscription “written from Rome” or “written from Italy.” Such notations are educated deductions drawn from the statement “The Christians from Italy send you their greetings” (13:24). Most probably this indicates that the writer is extending greetings to a church in Italy on behalf of Italian Christians associated with him in another land, possibly Asia. Nevertheless, we cannot locate the point of origin with any certainty.<\/p>\n<p>It has been suggested that the letter was written to a group of Jewish converts to Christianity. Yet the precise community to which it was sent is a matter of debate. Opinions vary from Judea to Spain. Tradition has it that Hebrews was directed to Jewish Christians living in Palestine. But against a Palestinian destination it may be argued: (1) the readers had had no personal contact with Jesus (2:3), an unlikely event for mid-first-century residents of Palestine; (2) the statement in 12:4 that his readers had not yet given their lives could hardly be said of Palestinian Christians of the period; (3) the generosity of the believers (10:34; 13:16) was inconsistent with the poverty of the Jerusalem church; and (4) the general tone of the letter is Hellenistic rather than rabbinical.<\/p>\n<p>Other proposals for the destination of Hebrews include (1) Caesarea, on the supposition of Lukan authorship; (2) Syrian Antioch or Cyprus, assuming Barnabas wrote the letter; (3) Ephesus, in the light of the conversion of many Jews during Paul’s ministry in that city; (4) Colosse, noting certain similarities between the Colossian heresy and the false beliefs of the “Hebrews”; and (5) Alexandria, because of the apparent influence of the philosopher Philo Judaeus in the letter.<\/p>\n<p>The thesis that Hebrews was directed to a group of Jewish Christians in Rome has found favor with a number of scholars. Arguments in support of a Roman destination include the following facts: (1) The letter was first known in Rome no later than <span>AD<\/span> 96. (2) Romans 11:13, 18 suggests that the church at Rome consisted of a Jewish-Christian minority. (3) References to persecution and suffering endured by the readers (Heb 10:32-33; 12:4) are consistent with known repressive measures exacted by the Roman authorities. (4) There is a good possibility that saints who “come from Italy” would convey greetings to their brethren in Rome. (5) The Jewish community in Rome preserved certain features of nonconformist or sectarian Judaism that would explain several notable similarities between the theology and praxis of the Qumran community and that expressed in Hebrews.<\/p>\n<p>It is likely that the letter was addressed to a small subgroup within a local church. The exhortation in 5:12 (<span>rsv<\/span>)—“by this time you ought to be teachers”—hardly would have been relevant to an entire congregation. Hebrews 13:7, 24 lends further support to the theory that the letter was sent to a small group, perhaps to a “house church” within a larger assembly.<\/p>\n<p>Tentatively, one might conclude that the addressees were converts from Judaism who dwelt in the Dispersion. Hence they were familiar with OT Judaism and were acquainted with the religious philosophy of the Greek world. Possibly the readers comprised a house fellowship that tended to disassociate itself from the parent group (10:25). The existence of such house churches in Rome is confirmed by Romans 16:5, 14-15.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>In response to the threat that his Jewish-Christian friends might renounce Christianity and revert to Judaism, the writer by a “word of exhortation” (13:22) communicated to them the finality of the Christian revelation. He sought also to inform his despondent, vacillating readers that Christ, the object of God’s final revelation, is vastly superior to the greatest of Judaism’s heroes. The author, in addition, affirmed the heavenly and eternal character of the salvation secured by Christ. Whereas the legal sacrificial system was powerless to effect the remission of sin, Christ the eternal High Priest “is able, once and forever, to save everyone who comes to God through him” (7:25, <span>nlt<\/span>).<\/p>\n<p>In short, the writer commended to his readers the need for patient endurance amid the persecution and sufferings to which the heirs of eternal salvation are inevitably exposed. Just as Jesus, the forerunner of our faith, suffered and patiently endured in anticipation of eternal reward, so ought harassed, oppressed believers “take a new grip with your tired hands and stand firm on your shaky legs” (12:12, <span>nlt<\/span>) in anticipation of their reception in that eternal “kingdom that cannot be destroyed” (12:28, <span>nlt<\/span>).<\/p>\n<p>The author’s final purpose for writing was to proclaim the fearful judgment that awaits those who repudiate Jesus Christ. Since “our God is a consuming fire” (12:29, <span>nlt<\/span>), “what makes us think that we can escape if we are indifferent to this great salvation” (2:3, <span>nlt<\/span>)?<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>Next to Romans, Hebrews is the most doctrinal book in the NT. The writer develops a series of weighty arguments to demonstrate the superiority of the gospel of Christ to the religion of Judaism. Since Jesus is final both as to his person and his work, Christianity is the ultimate and normative faith. The book’s particularism runs counter to the spirit of the modern world.<\/p>\n<h5>The Superiority of the Son to Former Revelation (1:1-4)<\/h5>\n<p>The writer acknowledges that God revealed himself to the prophets of old in many ways—through dreams, visions, audible speech, and mighty acts. But “in these last days” (the advent of the end times, cf. 9:26) God spoke finally and definitively through his own Son (1:2). Central to the argument is the fact that in one way or another the prophets received an eternal word from God. Yet given the intimate relation of the Son to the Father, God’s latest revelation has come forth from the very depths of his own being.<\/p>\n<p>Identification of the Son as the pinnacle of divine revelation leads to a concise but profound statement of Christ’s person and his cosmic work. The Son reflects the glory of God in that the sum of the divine attributes brilliantly shine through his person. Moreover, he bears the very image and stamp of God’s nature (1:3), as the wax bears the impress of the seal. Jesus as God’s final word of revelation is truly the divine and eternal Son of God. Christ’s excellence is further displayed in the fact that he is the mighty agent through whom the universe was created (v 2) and by whom the cosmic order is sustained (v 3). In the moral realm he has wrought the purification of sins and now sits enthroned on God’s right hand (cf. 8:1). God’s pleasure toward the Son is seen in that he has appointed Christ heir and head of all (1:2). His name is surpassed by none save God the Father (v 4).<\/p>\n<h5>The Superiority of the Son to Angels (1:5–2:18)<\/h5>\n<p>Angels enjoyed an exalted status in biblical and postbiblical Judaism. Traditionally the Jews believed that angels praised God upon his throne, mediated God’s revelation to men, attended to God’s will, and gave succor to the people of God. Angels were far superior to men in power and knowledge. According to the Jewish Apocrypha, angels ruled the stars and were responsible for the rise and fall of civilizations. In Qumran thought, angelic beings would engage in a final cosmic struggle with Belial and the forces of evil at the end of the age.<\/p>\n<p>Against this background the writer of Hebrews argues that the Son is vastly superior to the angels. To prove his point, the author assembles a string of well-known OT texts and applies them directly to the Son. God never said of any angel, “Today I have become your Father” (Ps 2:7, <span>nlt<\/span>). Yet just such a claim was made on behalf of the Son (Heb 1:5). When the Son incarnated himself in the world, he received the obedient worship of angels (v 6). His is the sovereignty and the eternality and the majesty at God’s right hand (vv 8, 11-12). By contrast, angels are “only servants” (v 14) that rank below the Son in dignity and might.<\/p>\n<p>In Hebrews 2:1-4 the writer parenthetically warns his wavering congregation of the danger of drifting away from the truth of God. If disobedience to the law mediated by angels resulted in stern punishment, how much more severe would be God’s judgment on those who trampled under foot the revelation delivered by the Son? If God’s saving grace in Christ is neglected, retribution will surely follow (2:3).<\/p>\n<p>The mention of angels turns the writer’s mind to Jesus’ humiliation and exaltation (2:5-18). Psalm 8, a song about the smallness and yet the significance of man, is applied to the experience of Jesus. In assuming human flesh and blood, Jesus was made “for a little while . . . lower than the angels” (Heb 2:7, <span>nlt<\/span>). But subsequent to the completion of his earthly work, he was elevated above the angels and crowned with the glory and honor of heaven (v 9). The theological implications of Christ’s descent and ascent are carefully spelled out: Christ descended to earth (1) to bring many children to glory (v 10), (2) to destroy the devil (v 14), (3) to deliver his people from the bondage of death (v 15), and (4) to make an offering on the cross for the sins of the people (v 17). He ascended to heaven (1) to intercede on our behalf as a faithful High Priest (v 17), and (2) to succor those who are sorely tempted (v 18). The perfect summary of Christ’s person and work is given in Hebrews 2:9: “What we do see is Jesus, who ‘for a little while was made lower than the angels’ and now is ‘crowned with glory and honor’ because he suffered death for us. Yes, by God’s grace, Jesus tasted death for everyone in all the world” (<span>nlt<\/span>).<\/p>\n<h5>The Superiority of the Son to Moses and Joshua (3:1–4:13)<\/h5>\n<p>Jewish Christians contemplating reversion to Judaism surely believed that Moses was one of the greatest figures in Israel’s history. So esteemed was the one who led Israel out of Egypt through the wilderness and who gave them the Law that there was no one in Israel’s history so honored as Moses. Yet the author of Hebrews argues that Moses, though faithful to his calling, was but a servant in the house of God. Jesus, by contrast, was not a servant but a Son; he was not a mere dweller in the house but the very builder of the structure. Jesus, therefore, far transcends the revered figure of Moses.<\/p>\n<p>Practical implications are drawn from Jesus’ superiority to Moses. From Psalm 95:7-11 the writer rehearses the tragic experience of Israel under Moses during the desert wanderings (Heb 3:7-19). Throughout the 40-year wilderness experience the people hardened their hearts and rebelled against God. In turn God was provoked by their stubbornness and swore that those who sinned would never enter the rest he was going to provide (vv 10-11, 18). The writer thus argues that if disobedience to God under Moses had serious consequences, forsaking Christ will be much more perilous. Hence the wavering Christians are urged to watch lest due to an evil, unbelieving heart they should fall away from the living God (v 12). Nothing short of steadfast persistence will lead to the attainment of the heavenly goal (v 14).<\/p>\n<p>Joshua, likewise, was regarded as a great leader of Israel. Yet because of disobedience, the people under Joshua’s leadership failed to enter the rest that God had planned. That rest spoken of corresponds to the Sabbath rest of God (4:3-4), and is a concept closely related to salvation. It is a spiritual reality that is achieved by turning from our own empty works and trusting in the finished work of Christ (v 10). The author reminds the readers that “there is a special rest [a Sabbath rest] still waiting for the people of God” (v 9, <span>nlt<\/span>), one that only Christ can provide. Christians not only benefit from this Sabbath rest in the present age but anticipate its full realization in the age to come. One of the chief means of ensuring entry into the Sabbath rest of salvation is the Word of God (v 12). The living and powerful Word penetrates the innermost depths of the soul, reveals our impoverished condition, and strengthens the trusting heart.<\/p>\n<h5>The Superiority of the Priesthood of the Son (4:14–7:28)<\/h5>\n<p>Almost half of Hebrews is devoted to the priesthood of Jesus Christ. The writer goes to great lengths to demonstrate that the revered Aaronic priestly system has been superseded by the High Priest “in the line of Melchizedek” (5:6; 6:20; 7:11). This central theme had been anticipated earlier when Christ was referred to as “our merciful and faithful High Priest before God” who has made atonement for sins (2:17, <span>nlt<\/span>).<\/p>\n<p>Hebrews makes the claim that Jesus’ priesthood is the ultimate ground of the believers’ confidence (4:14-16). On three counts Jesus surpasses the old legal priestly order. First, he is an <em>exalted<\/em> high priest (v 14). The Jewish high priest climbed the mount to enter the temple sanctuary. But Jesus, our great high priest, has ascended to heaven itself and entered the sanctuary on high. He ministers in no earthly tabernacle but in the very presence of God. Second, Jesus is an <em>empathetic<\/em> high priest (v 15a). Fully God and fully man, Jesus suffers along with his people in their trials and afflictions. From heaven’s perspective he knows fully what his people are called upon to endure. He “feels” our hurts, and he does so perfectly. Finally, Jesus is a <em>sinless<\/em> high priest (v 15b). Day in and day out (7:27), year in and year out, the Levitical priests were required to bring sacrifices for their own sins. Yet Jesus had no sin that needed cleansing, for “he is holy and blameless, unstained by sin” (v 26, <span>nlt<\/span>). In view of Jesus’ priestly perfections, sorely tempted Christians are urged to come to the throne of grace to receive mercy and find grace to help in time of need (4:16).<\/p>\n<p>For those not convinced that Jesus was indeed a legitimate priest, two prerequisites for priesthood are detailed. First, if the high priest is to represent humanity before God, he must be taken from among men (5:1-2). And second, he must be called by God to high priestly office, as was Aaron (v 4). Christ has fully satisfied these qualifications. From Psalms 2:7 and 110:4 it is shown that Jesus did not take this office upon himself but was appointed by God (Heb 5:5-6). Moreover, from the obedience that he had to learn (v 8) and from the agony of the Gethsemane experience (v 7) it is clear that Jesus was in every way a man. Nevertheless, Hebrews makes it perfectly clear that Jesus was not a priest after the order of Aaron but a high priest in the line of Melchizedek (v 10).<\/p>\n<p>After introducing the theme of Christ as a Melchizedekian high priest, the writer recalls that his readers were not ready for such advanced teaching. Although not new converts (5:12), his friends had remained spiritually immature and sluggish. Hence the writer issues the challenge to press on to Christian maturity, to be ready for the solid food of advanced teaching.<\/p>\n<p>In his digression the writer warns not only against spiritual immaturity but also against “apostasy.” The question now arises whether the author’s apostasy teaching in Hebrews 6:4-8 and 10:26-31 contradicts the NT doctrine of the perseverance of the saints. Undoubtedly it does not. Some authorities hold that those addressed were not true Christians, hence the issue is not one of apostasy. It is possible, like Judas Iscariot or Simon Magus (Acts 8:9-24), to possess considerable knowledge of the gospel and fall short of personal commitment. But the writer makes it quite clear that in the case of his addressees he is persuaded otherwise (Heb 6:9). The most reasonable view is that in these two hortatory passages the writer advances a hypothetical argument warning his friends of the utter seriousness of reverting back to Judaism. That is, if a falling away were to occur, renewal would be impossible unless Christ were to die a second time. The writer sums up the point of these difficult passages with the words “It is a terrible thing to fall into the hands of the living God” (10:31, <span>nlt<\/span>). Nevertheless, followers of Christ may confidently lay hold of God’s promises, confirmed by solemn oath, to see them through their trials (6:13-18). God may be trusted to hold the believer fast.<\/p>\n<p>Hebrews 7 contains an intricate argument for the superiority of Christ’s priesthood over the old legal order. Melchizedek, the ancient priest-king of Salem (Gn 14:18-20), is regarded as a primordial type of Christ. He is “king of righteousness” and “king of peace” (Heb 7:2). The solemn priest from Salem has figuratively what Christ possesses actually: neither mother nor father, neither beginning nor end of life (v 3). Melchizedek is shown to be superior to Abraham on three counts: (1) Melchizedek blessed the patriarch (vv 1, 7); (2) he accepted tithes from Abraham (vv 2-6); and (3) Melchizedek lives on since the OT nowhere mentions his death (v 8). It follows that since Levi was in the loins of Abraham as seed (v 10), Melchizedek is superior to the Levitical priests. And inasmuch as Christ is a priest in the likeness of Melchizedek (v 15), it follows that the Son of God is more excellent than the old legal priesthood.<\/p>\n<p>The result is that the old Levitical priesthood has been superseded by the priesthood of Christ. The demise of the old order was inevitable, for its repetitive animal sacrifices could never effect spiritual perfection (7:11). It was a system characterized by weakness and uselessness (v 18). By contrast, Christ’s priesthood is indestructible, eternal, uninterrupted, efficacious, final, and perfect (vv 16, 21, 24-27). Forgiveness and reconciliation is possible only through Christ, our great High Priest.<\/p>\n<h5>The Superiority of the Priestly Work of the Son (8:1–10:39)<\/h5>\n<p>Since Christ’s priestly office far excels the old order, it follows that his priestly ministration is superior to all that has gone before. The theme of Christ as high priest in a better sanctuary is introduced (8:1-5). The writer utilizes Plato’s distinction between the ideal form in heaven and the imperfect copy on earth to argue that the Levitical sanctuary and sacrifices are mere shadows of the heavenly realities: (1) Christ ministers in the true tent that is the heavenly sanctuary (vv 2, 5); (2) he discharges his high priestly service in the very presence of the Father, which results in a far more effective ministry (vv 1, 6); and (3) his oblation on the cross was the ultimate sacrifice (v 3). How unreasonable it is that his Christian readers should go back to the old Jewish priestly system!<\/p>\n<p>Christ is the minister of a new and better covenant (8:6-13). The old covenant established by God with the nation’s fathers was not to be despised; nevertheless, it had become ineffectual and obsolete (v 13). Indeed, the prophet Jeremiah (Jer 31:31-34) foresaw the new covenant that God would inaugurate with his people. This new covenant sealed by Christ involves (1) the immediate work of the Holy Spirit on the mind and heart (Heb 8:10); (2) a personal and intimate knowledge of God (v 11); and (3) the full absolution of sins (v 12). This new and better covenant has been established on the work of Christ, the great High Priest.<\/p>\n<p>Chapter 9 gives a detailed comparison of the efficacy of priestly service under the old and new covenants. The Levitical priests ministered in a material sanctuary on earth (vv 1-5). Features of the tabernacle and its furnishings are described to highlight their obsolescence. More important, however, is the character of the sacrificial ritual conducted in the earthly sanctuary. The Jewish priests in their daily service were not permitted to enter the Holy of Holies, which contained the ark of the covenant and the mercy seat—the place of propitiation of sins (v 6). The high priest alone could enter the Holy of Holies, and then but once a year on the Day of Atonement, and only after sacrificing for his own sins (v 7). The inaccessibility of the Holy of Holies signified that access to the presence of God had not been opened. The presence of the curtain symbolized that the people had no way to the throne of God, the priests had no way, and the high priest had a limited way and only once a year. Moreover, the sacrifices brought by the Jewish priests could not purify the conscience but merely dealt with external ritual cleansing (vv 9-10). A truly effectual sacrifice must await “the time of reformation” (v 10).<\/p>\n<p>Christ’s priestly ministration is shown to be far more efficacious. First, the Christian’s High Priest has brought a better sacrifice (9:11-14), and here we arrive at the heart of the message of Hebrews. Employing the imagery of the tabernacle, the author demonstrates that Christ our High Priest has accomplished what the Jewish priests failed to do. He entered the heavenly Holy of Holies, not repeatedly, but <em>once<\/em> for all, thereby effecting a completed redemption (v 12). Christ brought to the altar, not the blood of bulls and goats, but his own life’s blood. The Lord did not merely lay down a material body, but he presented himself to God through the eternal Spirit (v 14). Christ’s better sacrifice thus goes beyond cleansing of the flesh to the purification of the defiled conscience.<\/p>\n<p>Second, Christ through his death has instituted a better covenant (9:15-23). The teaching of Hebrews 8:6-13 is developed further. The old covenant was sealed with the blood of calves and goats (9:19). But the new covenant was ratified with the blood of Christ, God’s own Son. The new covenant thus could accomplish what the old covenant merely foreshadowed—forgiveness and cleansing of sins (v 22).<\/p>\n<p>Third, Christ ministers in a better tabernacle (9:24-28). Our Lord entered, not into a merely earthly sanctuary, but into the holy place of heaven, there to represent us (v 24). Access to the throne is not limited to one day per year, for he is continually in the presence of the Father. Nor is it necessary that repeated sacrifices be made. Christ’s single sacrifice on the cross has conquered sin once and for all (v 26). In sum, as regards the sanctuary, the covenant, and the sacrifices, the Christian’s High Priest is vastly superior to the old Jewish order.<\/p>\n<p>In order to drive home these crucial points, the writer in chapter 10 expands on the theme of the absolute finality of Christ’s high priestly work. The earlier argument concerning the futile character of the Levitical sacrifices (9:6-14) is repeated for emphasis (10:1-4). The Mosaic ceremonial legislation called for repetitive sacrifices, which could never perfect the worshiper (v 1). Instead of purifying one’s life, they served only as a yearly reminder of sin (v 3) until Christ should come.<\/p>\n<p>The writer discovers in Psalm 40:6-8 a prediction that the eternal Christ would become man for the purpose of offering himself as the ultimate sacrifice for sin (Heb 10:5-10). Once again the sanctifying power of Christ’s single self-oblation is emphasized (v 10). The vivid contrast is again drawn between the ineffective ministry of the Jewish priests who stand during the daily ritual (v 11), and the effectual single sacrifice of Christ, who is now seated at the right hand of God (v 12). Since Jesus “by that one offering . . . perfected forever all those whom he is making holy” (v 14, <span>nlt<\/span>), nothing can be added to what the seated Sovereign has accomplished (v 18).<\/p>\n<p>In view of the manifest superiority of Christ’s priestly office and work, the struggling Christians are exhorted to appropriate the means of grace at their disposal (10:19-39). In the midst of trials and persecution they should remember that Christ has effectively opened the way to God (vv 19-20). They are summoned to come to God in faith with hearts cleansed by Christ’s sacrifice (v 22). Those tempted to revert to legal religion should hold fast and support one another in love (vv 23-24). The means of grace afforded by corporate worship should not be neglected (v 25). In short, the wavering Jewish Christians are summoned to renewed endurance and fidelity to their Lord (vv 26-31). What God has promised to his people he will surely make good.<\/p>\n<h5>The Superiority of the Life of Faith (11:1–12:29)<\/h5>\n<p>The discussion of faith and endurance as the solution to despondency (10:36-38) prompts a fuller consideration of the faith theme. Faith is a prominent concept in the book of Hebrews, as attested by the fact that the word occurs some 35 times in the letter. The Pauline idea of faith as the means of legal justification is adapted to the particular circumstances of the threatened Jewish Christians. The concept of faith is broader in this book than the strictly saving faith discussed by Paul, in that it leads to spiritual salvation (11:39-40). Faith is the power by which heaven’s unseen realities are laid hold of to satisfy the soul. Faith enables the Christian disciple to view the world and interpret the flow of history from the divine perspective. Faith is the means of victory over the world of sin and woe. Through faith the believer approaches the throne of grace (4:16) with the confidence and assurance that God will enable him to overcome.<\/p>\n<p>The victory faith affords is amply illustrated from the history of God’s OT people. Abel, Enoch, and Noah in the primal history; Abraham, the father of faith; Moses, the leader of the young nation; and many valiant prophets and martyrs serve as living memorials to faith’s overcoming power. And yet God has something better in store for his sanctified people, the church (11:40): the reality of the living Christ.<\/p>\n<p>Yet the greatest model of steadfast endurance in suffering is Jesus, “the Originator and Perfecter of our faith” (12:2, <span>nlt<\/span> mg). When surrounded with trials, the Christian needs to recall Christ, who in anticipation of the heavenly crown endured the cross and its shame. The Christian’s trials are trivial compared with what Jesus Christ was called upon to suffer (v 3). Moreover, for the people of God, suffering and persecution prove to be disguised blessings. The rod of discipline confirms our status as children of the living God (vv 5-10). But beyond this, the sovereign God is able to transform the Christian’s suffering into inestimable blessing (v 11). Hence the wavering saints should strive for spiritual wholeness and maturity, taking care lest they be overtaken by bitterness and resentment (v 15).<\/p>\n<h5>Final Exhortations and Benediction (13:1-25)<\/h5>\n<p>The writer in his closing words challenges his Christian friends to be faithful to the tasks that lie at hand. They are to show continued love to the brethren, to extend hospitality to strangers, to uphold the sanctity of marriage, to be content with what they now possess, and to be obedient to their spiritual leaders (13:1-7).<\/p>\n<p>The readers are warned against the trickery of the Judaizers, who would lead them astray from Jesus Christ, the one who remains “the same yesterday, today, and forever” (13:8). Spiritual determination is strengthened by recalling the example of Christ, who “suffered outside the city gates” for their salvation (v 12). As the people of God, they are challenged to follow Christ “outside the camp,” bearing abuse for him (v 13). Patient endurance is possible when the Christian realizes that he has no enduring city here (v 14). His goal is the heavenly Jerusalem, the eternal city of God.<\/p>\n<p>The anonymous letter to the unknown “Hebrews” closes with a glorious benediction. The Christian’s God is described as the great “God of peace” (13:20), and Jesus is “the great Shepherd of the sheep,” who established a new and eternal covenant and then rose triumphant from the dead. And the promise is made to the trusting soul that the triune God would “equip you with all you need for doing his will” (v 21, <span>nlt<\/span>).<\/p>\n<p>The letter to the Hebrews is rich in doctrinal teaching. It discloses more about the historical Jesus than any other NT letter. It alone explains the atoning work of Christ under the rubric of the Melchizedekian priest. The letter’s discussion of repentance, justification, sanctification, and perseverance makes it a mine of salvation teaching. Its explication of old and new covenants, impending judgment, and the world to come make a significant contribution to Christian theology. And the letter’s teaching on faith, endurance, and the practical Christian combine to make Hebrews one of the most important documents God has given to the church.<\/p>","summary_ro":"HEBREWS, Letter to the One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and ...","summary_en":"HEBREWS, Letter to the One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28108,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Obedience","title_en":"Obedience","content_ro":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","content_en":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","summary_ro":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","summary_en":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29744,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Perseverance","title_en":"Perseverance","content_ro":"<h3>PERSEVERANCE<\/h3>\n<p>Action or condition of steadfastness. OT Israel waited generations for fulfillment of promises that many believers never lived to see (Heb 11:1, 13, 21-22, 39). The promise to Abraham sustained hope for centuries before Canaan was possessed. The lesson of the wilderness journey, when the waning of initial zeal prevented the people from entering the Promised Land, was never forgotten (3:16-19). Prophets looked constantly beyond failure and tragedy to distant horizons, and they nourished a patient faith (Jer 32:1-15; Hos 3:4-5; Jl 2:28-29; Hb 2:1-3; Dn 12:11-13).<\/p>\n<p>The NT everywhere urges similar perseverance. Among several Greek expressions, the usual word, <span class=\"greek\" lang=\"el\">proskartereo<\/span><em>,<\/em> has the root meaning “to attend continually, adhere steadfastly” (Mk 3:9; Acts 8:13; 10:7; Rom 13:6), and is variously translated “devoted,” “continued,” “constant,” “[be] steadfast.”<\/p>\n<p>This persistent patience is called for in prayer (Lk 18:1-8; Col 4:2); in well doing (Rom 2:7; Gal 6:9); in Christian teaching (Acts 2:42; 2 Tm 3:14); in affliction (2 Thes 1:4); in grace (Acts 13:43; 2 Cor 6:1); in faith (Acts 14:22; Col 1:23); in divine love (Jn 15:9; Jude 1:21); in standing firm (1 Cor 16:13; 2 Thes 2:15); in abiding in Christ (Jn 15:4-10; 1 Jn 2:28); in running with patience (Heb 6:12; 12:1); in not falling away (Heb 3:12; 4:1-10); and in being zealous to confirm our call and election (2 Pt 1:10).<\/p>\n<p>The failure in perseverance of Judas (Jn 6:71), Demas (2 Tm 4:10), and Hymenaeus (2 Tm 2:17) must be kept in mind, as well as the dread possibility of neglecting so great a salvation (Heb 2:3), being disqualified (1 Cor 9:27), falling while we think we stand (1 Cor 10:12), and committing apostasy (Heb 6:1-8). For, as Jesus said, “He who endures to the end will be saved” (Mt 10:22; 24:13). Such extraordinary emphasis cannot be accidental. The pressures of pagan society, the danger of persecution, emotional reaction after a wonderful initial experience, and the apparent implication of “instant salvation,” made it imperative for Christians to understand that by their endurance they would inherit eternal salvation (Lk 21:19; Rom 5:3; Col 1:11).<\/p>\n<p>Yet Scripture never implies that perseverance depends entirely upon human effort. In the OT, the redeeming purpose of God is unswerving; God’s covenant stands, though it needs to be renewed (Jer 31:31-34). Divine love (Hebrew, <span class=\"hebrew\" lang=\"he\">hesed<\/span>) connotes changeless loyalty; God “will never fail nor forsake” for “his own name’s sake.” The NT assurance is that Christ will raise his own at the last day—none shall pluck them from his hand or the Father’s. Christ will keep us from falling. God is faithful; he works in us to will and work for his good pleasure, and will not allow us to be tempted beyond our strength. Nothing, in heaven or earth, present or future, shall separate us from divine love. We are already sealed by the Holy Spirit as a guarantee of eternal salvation, and we are kept by the power of God unto a salvation yet to be revealed.<\/p>\n<p>The scriptural tension between exhortation to perseverance and assurance of salvation has given rise to much debate. The intellectual paradox is resolved only in spiritual experience.<\/p>\n<p><em>See also<\/em> Assurance; Backsliding.<\/p>","content_en":"<h3>PERSEVERANCE<\/h3>\n<p>Action or condition of steadfastness. OT Israel waited generations for fulfillment of promises that many believers never lived to see (Heb 11:1, 13, 21-22, 39). The promise to Abraham sustained hope for centuries before Canaan was possessed. The lesson of the wilderness journey, when the waning of initial zeal prevented the people from entering the Promised Land, was never forgotten (3:16-19). Prophets looked constantly beyond failure and tragedy to distant horizons, and they nourished a patient faith (Jer 32:1-15; Hos 3:4-5; Jl 2:28-29; Hb 2:1-3; Dn 12:11-13).<\/p>\n<p>The NT everywhere urges similar perseverance. Among several Greek expressions, the usual word, <span class=\"greek\" lang=\"el\">proskartereo<\/span><em>,<\/em> has the root meaning “to attend continually, adhere steadfastly” (Mk 3:9; Acts 8:13; 10:7; Rom 13:6), and is variously translated “devoted,” “continued,” “constant,” “[be] steadfast.”<\/p>\n<p>This persistent patience is called for in prayer (Lk 18:1-8; Col 4:2); in well doing (Rom 2:7; Gal 6:9); in Christian teaching (Acts 2:42; 2 Tm 3:14); in affliction (2 Thes 1:4); in grace (Acts 13:43; 2 Cor 6:1); in faith (Acts 14:22; Col 1:23); in divine love (Jn 15:9; Jude 1:21); in standing firm (1 Cor 16:13; 2 Thes 2:15); in abiding in Christ (Jn 15:4-10; 1 Jn 2:28); in running with patience (Heb 6:12; 12:1); in not falling away (Heb 3:12; 4:1-10); and in being zealous to confirm our call and election (2 Pt 1:10).<\/p>\n<p>The failure in perseverance of Judas (Jn 6:71), Demas (2 Tm 4:10), and Hymenaeus (2 Tm 2:17) must be kept in mind, as well as the dread possibility of neglecting so great a salvation (Heb 2:3), being disqualified (1 Cor 9:27), falling while we think we stand (1 Cor 10:12), and committing apostasy (Heb 6:1-8). For, as Jesus said, “He who endures to the end will be saved” (Mt 10:22; 24:13). Such extraordinary emphasis cannot be accidental. The pressures of pagan society, the danger of persecution, emotional reaction after a wonderful initial experience, and the apparent implication of “instant salvation,” made it imperative for Christians to understand that by their endurance they would inherit eternal salvation (Lk 21:19; Rom 5:3; Col 1:11).<\/p>\n<p>Yet Scripture never implies that perseverance depends entirely upon human effort. In the OT, the redeeming purpose of God is unswerving; God’s covenant stands, though it needs to be renewed (Jer 31:31-34). Divine love (Hebrew, <span class=\"hebrew\" lang=\"he\">hesed<\/span>) connotes changeless loyalty; God “will never fail nor forsake” for “his own name’s sake.” The NT assurance is that Christ will raise his own at the last day—none shall pluck them from his hand or the Father’s. Christ will keep us from falling. God is faithful; he works in us to will and work for his good pleasure, and will not allow us to be tempted beyond our strength. Nothing, in heaven or earth, present or future, shall separate us from divine love. We are already sealed by the Holy Spirit as a guarantee of eternal salvation, and we are kept by the power of God unto a salvation yet to be revealed.<\/p>\n<p>The scriptural tension between exhortation to perseverance and assurance of salvation has given rise to much debate. The intellectual paradox is resolved only in spiritual experience.<\/p>\n<p><em>See also<\/em> Assurance; Backsliding.<\/p>","summary_ro":"PERSEVERANCE Action or condition of steadfastness. OT Israel waited generations for fulfillment of promises that many believers never lived to see (Heb 11:1, 13, 21-22, 39). The promise to Abraham sustained hope for centuries before Canaan was possessed. The lesson of the wilderness journey, when the waning of initial zeal prevented the people from entering the Promised Land, was never forgotten (3:16-19). Prophets looked constantly beyond failure and tragedy to distant horizons, and they nou...","summary_en":"PERSEVERANCE Action or condition of steadfastness. OT Israel waited generations for fulfillment of promises that many believers never lived to see (Heb 11:1, 13, 21-22, 39). The promise to Abraham sustained hope for centuries before Canaan was possessed. The lesson of the wilderness journey, when the waning of initial zeal prevented the people from entering the Promised Land, was never forgotten (3:16-19). Prophets looked constantly beyond failure and tragedy to distant horizons, and they nou...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33280,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Romans","title_en":"Letter to the Romans","content_ro":"<h3>ROMANS, Letter to the<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Audience<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never been disputed by reputable scholarship, liberal or conservative, and Romans stands at the head of virtually every ancient list or collection of Pauline letters.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The destination of the letter is stated to be Rome (1:7). That Paul was in Corinth at the time of the writing seems clear from his reference to Erastus in 16:23 as the treasurer of the city. An inscription in the stone pavement beside the large theater in Corinth states that it was laid by Erastus, the city treasurer, in appreciation for his election. This could hardly be coincidental. Erastus evidently remained in Corinth, because it is mentioned as his home (2 Tm 4:20). Furthermore, Paul refers to Gaius as his host at the time he wrote Romans (Rom 16:23), probably the same Gaius who lived in Corinth (1 Cor 1:14). Finally, Phoebe, likely the carrier of this epistle, was a deaconess of the church at Cenchrea, the eastern port of Corinth (Rom 16:1).<\/p>\n<p>From the epistle itself we can determine when Paul wrote it. Romans 15:23-28 indicates that Paul was just about ready to make his visit to Jerusalem with a contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to visit Rome on his way to Spain (15:23-28). He carried this contribution with him from Corinth, at the close of his third visit to that city, which lasted three months (Acts 20:2, 23; 24:17). On this occasion certain persons accompanied him from Corinth, whose names are given by the historian of Acts (20:4), and four of these are expressly mentioned in this epistle as being with the apostle when he wrote it—Timothy, Sosipater, Gaius, and Erastus (Rom 16:21, 23). Paul’s visit to Jerusalem is usually dated around <span>AD<\/span> 57–58. As such, the Epistle to the Romans was written around the same time.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In a previous visit to Corinth, during his second missionary journey, Paul established the church there and remained in the city for 18 months (Acts 18:1, 11). His arrival coincided with the arrival of Priscilla and Aquila, who had recently come from Rome. At the end of his 18-month stay, Paul was brought before the newly appointed proconsul, Gallio (Acts 18:12), whose arrival can be dated from the Gallio inscription found at Delphi to the spring of <span>AD<\/span> 51. Thus, Paul arrived in Corinth in the winter of <span>AD<\/span> 49.<\/p>\n<p>Leaving the city, he returned to Antioch, gave a report on his work, and set out on his last journey to collect the contribution for Jerusalem from the Gentile churches (Rom 15:25-29), for which he had previously prepared (1 Cor 16:1; 2 Cor 9:5). Continued problems in Corinth (1 Cor 1:11; 7:1) necessitated his return to the city (Acts 20:3), at which time he wrote Romans. It is clear from the last two chapters of the letter that he planned to take the contribution to Jerusalem almost immediately and from there go on to Rome (Rom 15:23-24). The occasion for the letter, therefore, is to alert the Romans to his coming so that they can assist him in his journey to Spain (15:24, 28). Rome was the only church, other than Colosse, which Paul did not establish. His letter, consequently, does not reflect awareness of specific problems in the membership there.<\/p>\n<p class=\"h2\" id=\"Audience\">Audience<\/p>\n<p>The Roman church at this time was composed of both Jewish and Gentile believers. The church was probably started by Jewish believers who were at Jerusalem on the Day of Pentecost (Acts 2:10) and were among the 3,000 converts. Evidently, some of these took the gospel back with them to Rome. Probably some of the believers addressed in the salutations of the epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Thus, it is not improbable that up to the time of the apostle’s arrival, the Christian community at Rome had been dependent upon its own members for the increase of its numbers, aided perhaps by occasional visits from preachers.<\/p>\n\n<p>Evidently, the gospel had gone out to Gentiles, because there were Gentiles in the church, as is evidenced by Paul’s remarks throughout the letter. In fact, it is clear that the apostle wrote to them expressly as to a Gentile church (Rom 1:13, 15; 15:15-16). Perhaps the major constituency of the Gentiles were “God-fearers” (see Acts 10:2).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Of all the epistles of Paul, this is the most elaborate and, at the same time, the most glowing. It has just as much in common with a theological treatise as with a personal, heartfelt epistle. The major theme running throughout the book is that both Jew and Gentile have fallen short of God’s glory and stand in need of salvation (Rom 3:21-31). God’s righteousness has not been revealed only to the Jew—because God is not God only to the Jews but to the Gentiles as well, since there is only one God (3:29). He will justify the Jews on the basis of the saving work of Christ at Calvary, and the Gentiles on the basis of that same act of faithfulness to Abraham’s promise (v 30). Their common faith gives them access to this grace (5:2). The gospel is thus to the Jew first and also to the Greek (1:16).<\/p>\n<p>Once a person believes, that person is justified before God (chs 1–3). This new relationship with God provides the believer with a new life in Christ and makes him or her a part of God’s people (chs 4–8). This is the deepest and most difficult part of the whole epistle; it carries us directly to the eternal springs of grace, sovereign love, and the inscrutable purposes of God. After this, we are told about the calling of the Gentiles, the preservation of a faithful Jewish remnant amidst the general unbelief and the fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one universal church of God upon earth (chs 9–11). The remainder of the epistle is devoted to the practical application (in church life) of the truths previously revealed (chs 12–15). And then the epistle concludes with Paul’s heartfelt salutations to several different believers in Rome (ch 16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Overview<\/h5>\n<p>The thematic statement of the first eight chapters of the letter is set forth in 1:17: “It is through faith that a righteous person has life” (<span>nlt<\/span>). This quotation from Habakkuk 2:4 sets Paul’s teaching on faith over against that of the OT on works. Thus, he affirms the fact that his teaching on faith is not new but is squarely rooted in the OT prophets. What was new was that the Gentiles would be fellow citizens with the Jews on the basis of faith in Christ (Eph 3:5-6). They would not have to become proselytes to Judaism in order to be acceptable to God, as some Jewish Christians demanded (Acts 15:1). This was the mystery of which Paul spoke in Ephesians (Eph 3:6).<\/p>\n<p>The first part of the epistle dwells on the theme that righteousness is attained by faith. The first three chapters demonstrate that Jew and Gentile are under sin and that the redemption of Christ is applicable to both (Rom 3:21-22). The fourth chapter demonstrates that Abraham is the father of Gentiles as well as Jews, because he is the spiritual father of believing Israel just as he is of believing Gentiles. Then, in chapters 5–8, Paul deals with the latter part of the theme of how a justifed person <em>lives<\/em> by faith. Whether Jew or Gentile, the person who accepts the righteous acts of God on Calvary through Christ will live free from the wrath of God (ch 5), the power of sin (ch 6), the enslaving power of the law (ch 7), and the power of death (ch 8).<\/p>\n<p>In chapters 9–11, Paul discusses the nation of Israel “according to the flesh” (physical Jews) in relation to the future purpose of God, concluding that God has not cast off his people who were Israelites descended from Abraham (11:1-2). He can regraft them back into the tree from which they have been cut off, if they will accept Jesus as their Messiah (v 23).<\/p>\n<p>Then in his closing section, he discusses the implications of the first 11 chapters for everyday Christian living (chs 12–16), closing the book with a reminder of the importance of the “offering of the Gentiles” through his own ministry (ch 15).<\/p>\n<h5>In Detail<\/h5>\n<p>In the first chapter Paul argues that the pagan Gentile world was in a state of rebellion against God, and the wrath of God had been revealed against their ungodliness (1:18). Even though God had given sufficient revelation of his existence to them in the world of nature, they had nevertheless become polytheistic and idolatrous, with all the accompanying moral degradations (vv 20-23). Thus, three times Paul emphasizes that God gave them up to their lusts (v 24), to dishonorable passions (v 26), and to a base mind and improper conduct (v 28). The meaning is that he passed over their sins (3:25), overlooked their spiritual ignorance of his true existence (Acts 17:30), and did not put a stop to such idolatry (7:42).<\/p>\n<p>The Jews fared little better because, even though they had received the law of Moses containing a revelation of the will of God for their nation, they had not kept the law (2:17-29). Even the Gentiles had those among them who did by nature the things contained in the law and were acceptable because their consciences were pure (vv 14-15). For a Jew, keeping the law was insufficient unless he did so as a spiritual conviction, not as a mere legal requirement (v 29). God-fearing Gentiles who kept the essence of the law were a model for condemning the Jews who did not (vv 14, 27). However, the faithlessness of the chosen nation did not nullify the faithfulness of God to the fulfillment of the promise to Abraham (3:3). Although the Jew had every advantage over the Gentile, he was no better off because both had given themselves over to the power of sin (vv 1, 9). The situation now was that “all have sinned [both Jew and Gentile] and fall short of the glory of God” (v 23, <span>rsv<\/span>).<\/p>\n<p>God had therefore made Christ the Redeemer for the sins of the world (3:21-31). The righteousness of God had been manifested apart from the law, through the “faith of Christ” (v 22; i.e., the faithfulness of Christ to the promise) and was available to the Gentile as well as Jew on the basis of personal faith. If this righteousness were available only through keeping the commandments of the law, as good and holy as it was (7:12), then God was a God of Jews only and not of Gentiles, because the law was given to the Jews (3:29). But God is also the God of the Gentiles and justifies the Jew on the basis of Christ’s faithfulness, and the Gentile on the basis of that same faithful act. Christ died for all who believe in him (v 22). Thus God’s righteousness was manifested through Christ’s faithfulness (vv 3, 22) and provides the basis of salvation for everyone who believes (5:9).<\/p>\n<p>Several times in the fourth chapter Paul insists that Abraham was the father of the Jews and of the Gentiles (vv 11-12, 16-18). Christ’s faithfulness to the promise to Abraham that all nations (Gentiles) would be blessed through his seed (the descendants of Isaac) enabled Abraham to become the father of all nations, that is, of all who believe (v 11).<\/p>\n<p>Having laid this broad theological base, Paul then argues that the impact of this justification or righteousness is that all believers experience salvation from the wrath of God and thereby experience peace (5:1, 9). Sin entered the world through the first transgression and passed to all people (v 12). Justification, however, was brought by the second Adam, Christ, who gives salvation to those who believe and receive the abundance of his grace (vv 16-18).<\/p>\n<p>The function of the law was not to save the Jew. It was added because of transgressions (Gal 3:19); it served to intensify the awareness of sin, present in all people, to the point of transgression of the law (Rom 5:20). Sin used the law to deceive and destroy those who tried to keep it (7:11). Paul had known what it was to covet before he knew the law, but when he became subject to the dictates and penalties of the law at age 12 or 13, the commandment against covetousness became even more demanding and destroyed him (7:11). After the law was known, the penalty for its disobedience was fully applicable. Sin had been intensified because it became a transgression of the law. This very fact caused the need for greater grace, because where sin abounded, grace abounded all the more (5:20). But it would be a gross perversion of what it means to live free from wrath, law, sin, and death to argue that one should therefore continue in sin that grace may abound (6:1). Paul argues that those who have been justified and saved by Christ have died to the power of sin, which no longer has enslaving power (vv 2, 6). The key thought here is that sin (i.e., Satan—sin personified) cannot exercise dominion over the believer (vv 9, 14); it cannot reign over him (v 12) and make him its slave (vv 17, 20).<\/p>\n<p>In addition to being liberated from God’s anger, the law, and sin, those who have been justified by faith have been freed from death, and God will give life to their mortal bodies through his Spirit (8:2, 11). If they live according to the flesh, they will die; but if they live by the Spirit, they will enjoy a liberating life (vv 6-13). Not even death will be able to separate them from the love of Christ (v 38). The Spirit leads them and helps in their human infirmity, praying and interceding for them just as Christ does (vv 14, 26, 34).<\/p>\n<p>Paul does not discuss the pragmatic application of these theological principles until chapter 12. In between, he deals with the issue of how and why the Jews could have rejected the Messiah. How is it that they, of all people on earth, with the history of God’s personal involvement with them, could have rejected the Promised One? Chapters 9–11 focus on this important question.<\/p>\n<p>Paul’s answer is fourfold. First, it was God’s purpose by election. He chose Israel, knowing what would happen in the future. These were physical Jews, Israelites, who enjoyed all the special relationships to God that an elect people could experience: sonship, glory, covenants, the law, worship, the promises, the patriarchs, and Christ (9:1-5). God had elected them just as he had chosen Jacob over Esau before either was born, just as he had hardened the heart of Pharaoh, just as the potter molds the clay into the vessel he desires (9:6-26). It had nothing to do with their character or inherent worth; it was strictly a matter of God’s purpose for them. There is no injustice on God’s part in making this choice, because it was necessary in order for God to show his power through them so that his name might be proclaimed in all the earth. He had chosen Israel to serve his purposes just as he had chosen Pharaoh and Jacob and Moses; their salvation was a matter of faith (Heb 11). After all, only a remnant of Israel ever really believed (Rom 9:27-29).<\/p>\n<p>Second, Paul argues that Israel, in rejecting the Messiah and his gospel, is following a precedent that appears repeatedly throughout history (9:30–10:21). The Jews did not seek righteousness by faith, and thus never found it. They based their righteousness on the law and thus stumbled over their own Messiah (9:30-33).<\/p>\n<p>Third, he argues that since a “remnant” of Israel has already believed the gospel, it is a clear indication that Israel as a whole will yet do so (11:1-16, 26). So, even though he says that God has rejected Israel, he argues that God has not rejected them finally and irrevocably. He has broken them off the cultivated branch of the Abrahamic promise, but he has not rejected his people. The elect (remnant) obtained what it sought, but the rest were hardened for a period of time until they could be provoked to jealousy by the Gentiles’ inclusion into the kingdom. So Israel’s alienation is not necessarily final.<\/p>\n<p>Fourth, Paul argues that since Israel’s rejection has been such a blessing for the inclusion of the Gentiles, the scenario of their conversion in large numbers would be like a resurrection from the dead. This argument runs throughout the rest of the chapter (11:17-36). The Gentiles should not be haughty, because Israel stumbled so as to make their inclusion possible (vv 17-19). Israel did not stumble just so they could fall (v 11); their fall was a blessing to Gentiles and was a part of the purpose of God. And God, who broke them off for their unbelief, will be able to regraft them back into the tree from which they were cut off, if they do not persist in their unbelief.<\/p>\n<p>Chapters 12–16 deal with the pragmatic implications of Paul’s impressive arguments. Thus the chapter begins with “I appeal to you therefore . . .” (12:1). What follows is a lengthy list of Christian virtues and responsibilities. Paul frequently includes advice in his letters so as to assist the young converts in their transition from paganism into the Judeo-Christian ethical and moral value system. He often even modifies some behavior patterns among Jewish converts. Chapter 13 discusses the important relationship that should exist between Christians in the capital city of the Roman Empire and their government officials. They should recognize that civil government is, as such, ordained by God and has a right to exist even if those who hold the offices are corrupt. They are God’s servants to execute judgment on the disobedient (13:4). Chapter 14 encourages Christians enjoying freedom in Christ to live without influencing others to violate their own consciences in various matters, such as eating meat. Nor should those with weaker consciences try to restrict others who have found this precious freedom. Mutual love and respect is the mark of a true disciple of Christ. Chapter 15 contains Paul’s travel plans and his understanding of his role as a priestly minister to Gentiles, offering their conversion to God symbolically on the altar at Jerusalem in the form of a large collection of money taken up among the Gentile churches. Chapter 16 closes typically with greetings and commendations from various individuals. Twenty-seven people are greeted by name.<\/p>\n<p><em>See also<\/em> Paul, The Apostle.<\/p>","content_en":"<h3>ROMANS, Letter to the<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Audience<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never been disputed by reputable scholarship, liberal or conservative, and Romans stands at the head of virtually every ancient list or collection of Pauline letters.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The destination of the letter is stated to be Rome (1:7). That Paul was in Corinth at the time of the writing seems clear from his reference to Erastus in 16:23 as the treasurer of the city. An inscription in the stone pavement beside the large theater in Corinth states that it was laid by Erastus, the city treasurer, in appreciation for his election. This could hardly be coincidental. Erastus evidently remained in Corinth, because it is mentioned as his home (2 Tm 4:20). Furthermore, Paul refers to Gaius as his host at the time he wrote Romans (Rom 16:23), probably the same Gaius who lived in Corinth (1 Cor 1:14). Finally, Phoebe, likely the carrier of this epistle, was a deaconess of the church at Cenchrea, the eastern port of Corinth (Rom 16:1).<\/p>\n<p>From the epistle itself we can determine when Paul wrote it. Romans 15:23-28 indicates that Paul was just about ready to make his visit to Jerusalem with a contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to visit Rome on his way to Spain (15:23-28). He carried this contribution with him from Corinth, at the close of his third visit to that city, which lasted three months (Acts 20:2, 23; 24:17). On this occasion certain persons accompanied him from Corinth, whose names are given by the historian of Acts (20:4), and four of these are expressly mentioned in this epistle as being with the apostle when he wrote it—Timothy, Sosipater, Gaius, and Erastus (Rom 16:21, 23). Paul’s visit to Jerusalem is usually dated around <span>AD<\/span> 57–58. As such, the Epistle to the Romans was written around the same time.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In a previous visit to Corinth, during his second missionary journey, Paul established the church there and remained in the city for 18 months (Acts 18:1, 11). His arrival coincided with the arrival of Priscilla and Aquila, who had recently come from Rome. At the end of his 18-month stay, Paul was brought before the newly appointed proconsul, Gallio (Acts 18:12), whose arrival can be dated from the Gallio inscription found at Delphi to the spring of <span>AD<\/span> 51. Thus, Paul arrived in Corinth in the winter of <span>AD<\/span> 49.<\/p>\n<p>Leaving the city, he returned to Antioch, gave a report on his work, and set out on his last journey to collect the contribution for Jerusalem from the Gentile churches (Rom 15:25-29), for which he had previously prepared (1 Cor 16:1; 2 Cor 9:5). Continued problems in Corinth (1 Cor 1:11; 7:1) necessitated his return to the city (Acts 20:3), at which time he wrote Romans. It is clear from the last two chapters of the letter that he planned to take the contribution to Jerusalem almost immediately and from there go on to Rome (Rom 15:23-24). The occasion for the letter, therefore, is to alert the Romans to his coming so that they can assist him in his journey to Spain (15:24, 28). Rome was the only church, other than Colosse, which Paul did not establish. His letter, consequently, does not reflect awareness of specific problems in the membership there.<\/p>\n<p class=\"h2\" id=\"Audience\">Audience<\/p>\n<p>The Roman church at this time was composed of both Jewish and Gentile believers. The church was probably started by Jewish believers who were at Jerusalem on the Day of Pentecost (Acts 2:10) and were among the 3,000 converts. Evidently, some of these took the gospel back with them to Rome. Probably some of the believers addressed in the salutations of the epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Thus, it is not improbable that up to the time of the apostle’s arrival, the Christian community at Rome had been dependent upon its own members for the increase of its numbers, aided perhaps by occasional visits from preachers.<\/p>\n\n<p>Evidently, the gospel had gone out to Gentiles, because there were Gentiles in the church, as is evidenced by Paul’s remarks throughout the letter. In fact, it is clear that the apostle wrote to them expressly as to a Gentile church (Rom 1:13, 15; 15:15-16). Perhaps the major constituency of the Gentiles were “God-fearers” (see Acts 10:2).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Of all the epistles of Paul, this is the most elaborate and, at the same time, the most glowing. It has just as much in common with a theological treatise as with a personal, heartfelt epistle. The major theme running throughout the book is that both Jew and Gentile have fallen short of God’s glory and stand in need of salvation (Rom 3:21-31). God’s righteousness has not been revealed only to the Jew—because God is not God only to the Jews but to the Gentiles as well, since there is only one God (3:29). He will justify the Jews on the basis of the saving work of Christ at Calvary, and the Gentiles on the basis of that same act of faithfulness to Abraham’s promise (v 30). Their common faith gives them access to this grace (5:2). The gospel is thus to the Jew first and also to the Greek (1:16).<\/p>\n<p>Once a person believes, that person is justified before God (chs 1–3). This new relationship with God provides the believer with a new life in Christ and makes him or her a part of God’s people (chs 4–8). This is the deepest and most difficult part of the whole epistle; it carries us directly to the eternal springs of grace, sovereign love, and the inscrutable purposes of God. After this, we are told about the calling of the Gentiles, the preservation of a faithful Jewish remnant amidst the general unbelief and the fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one universal church of God upon earth (chs 9–11). The remainder of the epistle is devoted to the practical application (in church life) of the truths previously revealed (chs 12–15). And then the epistle concludes with Paul’s heartfelt salutations to several different believers in Rome (ch 16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Overview<\/h5>\n<p>The thematic statement of the first eight chapters of the letter is set forth in 1:17: “It is through faith that a righteous person has life” (<span>nlt<\/span>). This quotation from Habakkuk 2:4 sets Paul’s teaching on faith over against that of the OT on works. Thus, he affirms the fact that his teaching on faith is not new but is squarely rooted in the OT prophets. What was new was that the Gentiles would be fellow citizens with the Jews on the basis of faith in Christ (Eph 3:5-6). They would not have to become proselytes to Judaism in order to be acceptable to God, as some Jewish Christians demanded (Acts 15:1). This was the mystery of which Paul spoke in Ephesians (Eph 3:6).<\/p>\n<p>The first part of the epistle dwells on the theme that righteousness is attained by faith. The first three chapters demonstrate that Jew and Gentile are under sin and that the redemption of Christ is applicable to both (Rom 3:21-22). The fourth chapter demonstrates that Abraham is the father of Gentiles as well as Jews, because he is the spiritual father of believing Israel just as he is of believing Gentiles. Then, in chapters 5–8, Paul deals with the latter part of the theme of how a justifed person <em>lives<\/em> by faith. Whether Jew or Gentile, the person who accepts the righteous acts of God on Calvary through Christ will live free from the wrath of God (ch 5), the power of sin (ch 6), the enslaving power of the law (ch 7), and the power of death (ch 8).<\/p>\n<p>In chapters 9–11, Paul discusses the nation of Israel “according to the flesh” (physical Jews) in relation to the future purpose of God, concluding that God has not cast off his people who were Israelites descended from Abraham (11:1-2). He can regraft them back into the tree from which they have been cut off, if they will accept Jesus as their Messiah (v 23).<\/p>\n<p>Then in his closing section, he discusses the implications of the first 11 chapters for everyday Christian living (chs 12–16), closing the book with a reminder of the importance of the “offering of the Gentiles” through his own ministry (ch 15).<\/p>\n<h5>In Detail<\/h5>\n<p>In the first chapter Paul argues that the pagan Gentile world was in a state of rebellion against God, and the wrath of God had been revealed against their ungodliness (1:18). Even though God had given sufficient revelation of his existence to them in the world of nature, they had nevertheless become polytheistic and idolatrous, with all the accompanying moral degradations (vv 20-23). Thus, three times Paul emphasizes that God gave them up to their lusts (v 24), to dishonorable passions (v 26), and to a base mind and improper conduct (v 28). The meaning is that he passed over their sins (3:25), overlooked their spiritual ignorance of his true existence (Acts 17:30), and did not put a stop to such idolatry (7:42).<\/p>\n<p>The Jews fared little better because, even though they had received the law of Moses containing a revelation of the will of God for their nation, they had not kept the law (2:17-29). Even the Gentiles had those among them who did by nature the things contained in the law and were acceptable because their consciences were pure (vv 14-15). For a Jew, keeping the law was insufficient unless he did so as a spiritual conviction, not as a mere legal requirement (v 29). God-fearing Gentiles who kept the essence of the law were a model for condemning the Jews who did not (vv 14, 27). However, the faithlessness of the chosen nation did not nullify the faithfulness of God to the fulfillment of the promise to Abraham (3:3). Although the Jew had every advantage over the Gentile, he was no better off because both had given themselves over to the power of sin (vv 1, 9). The situation now was that “all have sinned [both Jew and Gentile] and fall short of the glory of God” (v 23, <span>rsv<\/span>).<\/p>\n<p>God had therefore made Christ the Redeemer for the sins of the world (3:21-31). The righteousness of God had been manifested apart from the law, through the “faith of Christ” (v 22; i.e., the faithfulness of Christ to the promise) and was available to the Gentile as well as Jew on the basis of personal faith. If this righteousness were available only through keeping the commandments of the law, as good and holy as it was (7:12), then God was a God of Jews only and not of Gentiles, because the law was given to the Jews (3:29). But God is also the God of the Gentiles and justifies the Jew on the basis of Christ’s faithfulness, and the Gentile on the basis of that same faithful act. Christ died for all who believe in him (v 22). Thus God’s righteousness was manifested through Christ’s faithfulness (vv 3, 22) and provides the basis of salvation for everyone who believes (5:9).<\/p>\n<p>Several times in the fourth chapter Paul insists that Abraham was the father of the Jews and of the Gentiles (vv 11-12, 16-18). Christ’s faithfulness to the promise to Abraham that all nations (Gentiles) would be blessed through his seed (the descendants of Isaac) enabled Abraham to become the father of all nations, that is, of all who believe (v 11).<\/p>\n<p>Having laid this broad theological base, Paul then argues that the impact of this justification or righteousness is that all believers experience salvation from the wrath of God and thereby experience peace (5:1, 9). Sin entered the world through the first transgression and passed to all people (v 12). Justification, however, was brought by the second Adam, Christ, who gives salvation to those who believe and receive the abundance of his grace (vv 16-18).<\/p>\n<p>The function of the law was not to save the Jew. It was added because of transgressions (Gal 3:19); it served to intensify the awareness of sin, present in all people, to the point of transgression of the law (Rom 5:20). Sin used the law to deceive and destroy those who tried to keep it (7:11). Paul had known what it was to covet before he knew the law, but when he became subject to the dictates and penalties of the law at age 12 or 13, the commandment against covetousness became even more demanding and destroyed him (7:11). After the law was known, the penalty for its disobedience was fully applicable. Sin had been intensified because it became a transgression of the law. This very fact caused the need for greater grace, because where sin abounded, grace abounded all the more (5:20). But it would be a gross perversion of what it means to live free from wrath, law, sin, and death to argue that one should therefore continue in sin that grace may abound (6:1). Paul argues that those who have been justified and saved by Christ have died to the power of sin, which no longer has enslaving power (vv 2, 6). The key thought here is that sin (i.e., Satan—sin personified) cannot exercise dominion over the believer (vv 9, 14); it cannot reign over him (v 12) and make him its slave (vv 17, 20).<\/p>\n<p>In addition to being liberated from God’s anger, the law, and sin, those who have been justified by faith have been freed from death, and God will give life to their mortal bodies through his Spirit (8:2, 11). If they live according to the flesh, they will die; but if they live by the Spirit, they will enjoy a liberating life (vv 6-13). Not even death will be able to separate them from the love of Christ (v 38). The Spirit leads them and helps in their human infirmity, praying and interceding for them just as Christ does (vv 14, 26, 34).<\/p>\n<p>Paul does not discuss the pragmatic application of these theological principles until chapter 12. In between, he deals with the issue of how and why the Jews could have rejected the Messiah. How is it that they, of all people on earth, with the history of God’s personal involvement with them, could have rejected the Promised One? Chapters 9–11 focus on this important question.<\/p>\n<p>Paul’s answer is fourfold. First, it was God’s purpose by election. He chose Israel, knowing what would happen in the future. These were physical Jews, Israelites, who enjoyed all the special relationships to God that an elect people could experience: sonship, glory, covenants, the law, worship, the promises, the patriarchs, and Christ (9:1-5). God had elected them just as he had chosen Jacob over Esau before either was born, just as he had hardened the heart of Pharaoh, just as the potter molds the clay into the vessel he desires (9:6-26). It had nothing to do with their character or inherent worth; it was strictly a matter of God’s purpose for them. There is no injustice on God’s part in making this choice, because it was necessary in order for God to show his power through them so that his name might be proclaimed in all the earth. He had chosen Israel to serve his purposes just as he had chosen Pharaoh and Jacob and Moses; their salvation was a matter of faith (Heb 11). After all, only a remnant of Israel ever really believed (Rom 9:27-29).<\/p>\n<p>Second, Paul argues that Israel, in rejecting the Messiah and his gospel, is following a precedent that appears repeatedly throughout history (9:30–10:21). The Jews did not seek righteousness by faith, and thus never found it. They based their righteousness on the law and thus stumbled over their own Messiah (9:30-33).<\/p>\n<p>Third, he argues that since a “remnant” of Israel has already believed the gospel, it is a clear indication that Israel as a whole will yet do so (11:1-16, 26). So, even though he says that God has rejected Israel, he argues that God has not rejected them finally and irrevocably. He has broken them off the cultivated branch of the Abrahamic promise, but he has not rejected his people. The elect (remnant) obtained what it sought, but the rest were hardened for a period of time until they could be provoked to jealousy by the Gentiles’ inclusion into the kingdom. So Israel’s alienation is not necessarily final.<\/p>\n<p>Fourth, Paul argues that since Israel’s rejection has been such a blessing for the inclusion of the Gentiles, the scenario of their conversion in large numbers would be like a resurrection from the dead. This argument runs throughout the rest of the chapter (11:17-36). The Gentiles should not be haughty, because Israel stumbled so as to make their inclusion possible (vv 17-19). Israel did not stumble just so they could fall (v 11); their fall was a blessing to Gentiles and was a part of the purpose of God. And God, who broke them off for their unbelief, will be able to regraft them back into the tree from which they were cut off, if they do not persist in their unbelief.<\/p>\n<p>Chapters 12–16 deal with the pragmatic implications of Paul’s impressive arguments. Thus the chapter begins with “I appeal to you therefore . . .” (12:1). What follows is a lengthy list of Christian virtues and responsibilities. Paul frequently includes advice in his letters so as to assist the young converts in their transition from paganism into the Judeo-Christian ethical and moral value system. He often even modifies some behavior patterns among Jewish converts. Chapter 13 discusses the important relationship that should exist between Christians in the capital city of the Roman Empire and their government officials. They should recognize that civil government is, as such, ordained by God and has a right to exist even if those who hold the offices are corrupt. They are God’s servants to execute judgment on the disobedient (13:4). Chapter 14 encourages Christians enjoying freedom in Christ to live without influencing others to violate their own consciences in various matters, such as eating meat. Nor should those with weaker consciences try to restrict others who have found this precious freedom. Mutual love and respect is the mark of a true disciple of Christ. Chapter 15 contains Paul’s travel plans and his understanding of his role as a priestly minister to Gentiles, offering their conversion to God symbolically on the altar at Jerusalem in the form of a large collection of money taken up among the Gentile churches. Chapter 16 closes typically with greetings and commendations from various individuals. Twenty-seven people are greeted by name.<\/p>\n<p><em>See also<\/em> Paul, The Apostle.<\/p>","summary_ro":"ROMANS, Letter to the Preview • Author • Date, Origin, and Destination • Background • Audience • Purpose and Theological Teaching • Content Author Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never bee...","summary_en":"ROMANS, Letter to the Preview • Author • Date, Origin, and Destination • Background • Audience • Purpose and Theological Teaching • Content Author Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never bee...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58891,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:1","title_en":"Study Note: Evrei 11:1","content_ro":"<p><strong>11:1-40<\/strong> In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase <em>by faith<\/em> to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase <em>by faith,<\/em> (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome.<\/p>","content_en":"<p><strong>11:1-40<\/strong> In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase <em>by faith<\/em> to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase <em>by faith,<\/em> (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome.<\/p>","summary_ro":"11:1-40 In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase by faith to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase by faith, (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome.","summary_en":"11:1-40 In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase by faith to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase by faith, (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58892,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:1","title_en":"Study Note: Evrei 11:1","content_ro":"<p><strong>11:1<\/strong> Before presenting the list of examples, the author defines what <em>faith<\/em> is: It is acting on what God has revealed about his will and character. • The <em>reality<\/em> that grounds our faith is the God who fulfills his promises.<\/p>","content_en":"<p><strong>11:1<\/strong> Before presenting the list of examples, the author defines what <em>faith<\/em> is: It is acting on what God has revealed about his will and character. • The <em>reality<\/em> that grounds our faith is the God who fulfills his promises.<\/p>","summary_ro":"11:1 Before presenting the list of examples, the author defines what faith is: It is acting on what God has revealed about his will and character. • The reality that grounds our faith is the God who fulfills his promises.","summary_en":"11:1 Before presenting the list of examples, the author defines what faith is: It is acting on what God has revealed about his will and character. • The reality that grounds our faith is the God who fulfills his promises.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86517,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:1","title_en":"Study Note: Evrei 11:1","content_ro":"<p><strong>11:1-40<\/strong> In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase <em>by faith<\/em> to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase <em>by faith,<\/em> (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome.<\/p>","content_en":"<p><strong>11:1-40<\/strong> In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase <em>by faith<\/em> to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase <em>by faith,<\/em> (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome.<\/p>","summary_ro":"11:1-40 In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase by faith to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase by faith, (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome.","summary_en":"11:1-40 In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase by faith to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase by faith, (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86518,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:1","title_en":"Study Note: Evrei 11:1","content_ro":"<p><strong>11:1<\/strong> Before presenting the list of examples, the author defines what <em>faith<\/em> is: It is acting on what God has revealed about his will and character. • The <em>reality<\/em> that grounds our faith is the God who fulfills his promises.<\/p>","content_en":"<p><strong>11:1<\/strong> Before presenting the list of examples, the author defines what <em>faith<\/em> is: It is acting on what God has revealed about his will and character. • The <em>reality<\/em> that grounds our faith is the God who fulfills his promises.<\/p>","summary_ro":"11:1 Before presenting the list of examples, the author defines what faith is: It is acting on what God has revealed about his will and character. • The reality that grounds our faith is the God who fulfills his promises.","summary_en":"11:1 Before presenting the list of examples, the author defines what faith is: It is acting on what God has revealed about his will and character. • The reality that grounds our faith is the God who fulfills his promises.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114143,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:1","title_en":"Study Note: Evrei 11:1","content_ro":"<p><strong>11:1-40<\/strong> In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase <em>by faith<\/em> to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase <em>by faith,<\/em> (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome.<\/p>","content_en":"<p><strong>11:1-40<\/strong> In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase <em>by faith<\/em> to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase <em>by faith,<\/em> (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome.<\/p>","summary_ro":"11:1-40 In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase by faith to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase by faith, (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome.","summary_en":"11:1-40 In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase by faith to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase by faith, (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114144,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:1","title_en":"Study Note: Evrei 11:1","content_ro":"<p><strong>11:1<\/strong> Before presenting the list of examples, the author defines what <em>faith<\/em> is: It is acting on what God has revealed about his will and character. • The <em>reality<\/em> that grounds our faith is the God who fulfills his promises.<\/p>","content_en":"<p><strong>11:1<\/strong> Before presenting the list of examples, the author defines what <em>faith<\/em> is: It is acting on what God has revealed about his will and character. • The <em>reality<\/em> that grounds our faith is the God who fulfills his promises.<\/p>","summary_ro":"11:1 Before presenting the list of examples, the author defines what faith is: It is acting on what God has revealed about his will and character. • The reality that grounds our faith is the God who fulfills his promises.","summary_en":"11:1 Before presenting the list of examples, the author defines what faith is: It is acting on what God has revealed about his will and character. • The reality that grounds our faith is the God who fulfills his promises.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141769,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:1","title_en":"Study Note: Evrei 11:1","content_ro":"<p><strong>11:1-40<\/strong> In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase <em>by faith<\/em> to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase <em>by faith,<\/em> (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome.<\/p>","content_en":"<p><strong>11:1-40<\/strong> In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase <em>by faith<\/em> to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase <em>by faith,<\/em> (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome.<\/p>","summary_ro":"11:1-40 In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase by faith to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase by faith, (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome.","summary_en":"11:1-40 In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase by faith to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase by faith, (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141770,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:1","title_en":"Study Note: Evrei 11:1","content_ro":"<p><strong>11:1<\/strong> Before presenting the list of examples, the author defines what <em>faith<\/em> is: It is acting on what God has revealed about his will and character. • The <em>reality<\/em> that grounds our faith is the God who fulfills his promises.<\/p>","content_en":"<p><strong>11:1<\/strong> Before presenting the list of examples, the author defines what <em>faith<\/em> is: It is acting on what God has revealed about his will and character. • The <em>reality<\/em> that grounds our faith is the God who fulfills his promises.<\/p>","summary_ro":"11:1 Before presenting the list of examples, the author defines what faith is: It is acting on what God has revealed about his will and character. • The reality that grounds our faith is the God who fulfills his promises.","summary_en":"11:1 Before presenting the list of examples, the author defines what faith is: It is acting on what God has revealed about his will and character. • The reality that grounds our faith is the God who fulfills his promises.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62533,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65240,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Faith and Good Deeds","title_en":"Faith and Good Deeds","content_ro":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","content_en":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","summary_ro":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","summary_en":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65867,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“Belief” in the Gospel of John","title_en":"“Belief” in the Gospel of John","content_ro":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","content_en":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","summary_ro":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","summary_en":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67723,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"By Faith","title_en":"By Faith","content_ro":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","content_en":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","summary_ro":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","summary_en":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90159,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92866,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Faith and Good Deeds","title_en":"Faith and Good Deeds","content_ro":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","content_en":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","summary_ro":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","summary_en":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93493,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“Belief” in the Gospel of John","title_en":"“Belief” in the Gospel of John","content_ro":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","content_en":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","summary_ro":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","summary_en":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95349,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"By Faith","title_en":"By Faith","content_ro":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","content_en":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","summary_ro":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","summary_en":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117785,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120492,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Faith and Good Deeds","title_en":"Faith and Good Deeds","content_ro":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","content_en":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","summary_ro":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","summary_en":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121119,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“Belief” in the Gospel of John","title_en":"“Belief” in the Gospel of John","content_ro":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","content_en":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","summary_ro":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","summary_en":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122975,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"By Faith","title_en":"By Faith","content_ro":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","content_en":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","summary_ro":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","summary_en":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145411,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148118,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Faith and Good Deeds","title_en":"Faith and Good Deeds","content_ro":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","content_en":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","summary_ro":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","summary_en":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148745,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“Belief” in the Gospel of John","title_en":"“Belief” in the Gospel of John","content_ro":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","content_en":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","summary_ro":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","summary_en":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150601,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"By Faith","title_en":"By Faith","content_ro":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","content_en":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","summary_ro":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","summary_en":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":58893,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:2","title_en":"Study Note: Evrei 11:2","content_ro":"<p><strong>11:2<\/strong> <em>earned a good reputation:<\/em> Scripture speaks favorably about their lives of faith (see also 11:39).<\/p>","content_en":"<p><strong>11:2<\/strong> <em>earned a good reputation:<\/em> Scripture speaks favorably about their lives of faith (see also 11:39).<\/p>","summary_ro":"11:2 earned a good reputation: Scripture speaks favorably about their lives of faith (see also 11:39).","summary_en":"11:2 earned a good reputation: Scripture speaks favorably about their lives of faith (see also 11:39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86519,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:2","title_en":"Study Note: Evrei 11:2","content_ro":"<p><strong>11:2<\/strong> <em>earned a good reputation:<\/em> Scripture speaks favorably about their lives of faith (see also 11:39).<\/p>","content_en":"<p><strong>11:2<\/strong> <em>earned a good reputation:<\/em> Scripture speaks favorably about their lives of faith (see also 11:39).<\/p>","summary_ro":"11:2 earned a good reputation: Scripture speaks favorably about their lives of faith (see also 11:39).","summary_en":"11:2 earned a good reputation: Scripture speaks favorably about their lives of faith (see also 11:39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114145,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:2","title_en":"Study Note: Evrei 11:2","content_ro":"<p><strong>11:2<\/strong> <em>earned a good reputation:<\/em> Scripture speaks favorably about their lives of faith (see also 11:39).<\/p>","content_en":"<p><strong>11:2<\/strong> <em>earned a good reputation:<\/em> Scripture speaks favorably about their lives of faith (see also 11:39).<\/p>","summary_ro":"11:2 earned a good reputation: Scripture speaks favorably about their lives of faith (see also 11:39).","summary_en":"11:2 earned a good reputation: Scripture speaks favorably about their lives of faith (see also 11:39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141771,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:2","title_en":"Study Note: Evrei 11:2","content_ro":"<p><strong>11:2<\/strong> <em>earned a good reputation:<\/em> Scripture speaks favorably about their lives of faith (see also 11:39).<\/p>","content_en":"<p><strong>11:2<\/strong> <em>earned a good reputation:<\/em> Scripture speaks favorably about their lives of faith (see also 11:39).<\/p>","summary_ro":"11:2 earned a good reputation: Scripture speaks favorably about their lives of faith (see also 11:39).","summary_en":"11:2 earned a good reputation: Scripture speaks favorably about their lives of faith (see also 11:39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":734,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Age","title_en":"Age","content_ro":"<h3>AGE<\/h3>\n<p>Long, but indefinite, period of time, past or future. The ages, past and future, make up the whole of time. God is spoken of as existing and planning “before the ages” (1 Cor 2:7, <span>rsv<\/span>). He is the King of ages (1 Tm 1:17) and has a purpose that embraces the ages (Eph 3:11). The Bible speaks of what God will do at the close or consummation of the age(s) (Mt 13:39-49).<\/p>\n<p>The NT, following on from earlier Jewish writings, speaks of the contrast between “the present age” (an “evil age,” Gal 1:4) and “the age(s) to come” when, in God’s judgment, wrongs will be righted, and his people will come into their full inheritance (Mk 10:30). There is a sense, however, in which it can be said that we are both living now in “the end of the ages” (1 Cor 10:11, <span>rsv<\/span>) and that we experience “the powers of the age to come” (Heb 6:5, <span>rsv<\/span>) and its life.<\/p>\n<p>Two other words are sometimes connected with the word “age.” One is “generation.” Colossians 1:26 speaks of the mystery hidden “for ages and generations” (<span>rsv<\/span>, cf. Eph 3:21), though there is no basis in the scriptural use of these words for dividing biblical times into dispensations, each involving some fresh development of the redemptive purpose of God. The other is the word “world.” Ephesians 2:2 speaks of unredeemed humanity as “following the course of this world” (<span>rsv<\/span>). Hebrews 1:2 and 11:3 speak of God’s creation of the world.<\/p>\n<p>The Bible often speaks of the age of men and women, reckoned in years or in other ways. Wisdom is seen as belonging especially to the aged (Jb 12:12), though not necessarily found there (Eccl 4:13). Age should be respected (Lv 19:32), and length of days is a blessing of God (Prv 16:31). At the same time, the frailty of old age is recognized (Eccl 12:1-6), and Psalm 90:10 speaks of 70 years as the allotted human span which, if it is extended to 80, may well be “trouble and sorrow.” <em>See<\/em> Eternity.<\/p>","content_en":"<h3>AGE<\/h3>\n<p>Long, but indefinite, period of time, past or future. The ages, past and future, make up the whole of time. God is spoken of as existing and planning “before the ages” (1 Cor 2:7, <span>rsv<\/span>). He is the King of ages (1 Tm 1:17) and has a purpose that embraces the ages (Eph 3:11). The Bible speaks of what God will do at the close or consummation of the age(s) (Mt 13:39-49).<\/p>\n<p>The NT, following on from earlier Jewish writings, speaks of the contrast between “the present age” (an “evil age,” Gal 1:4) and “the age(s) to come” when, in God’s judgment, wrongs will be righted, and his people will come into their full inheritance (Mk 10:30). There is a sense, however, in which it can be said that we are both living now in “the end of the ages” (1 Cor 10:11, <span>rsv<\/span>) and that we experience “the powers of the age to come” (Heb 6:5, <span>rsv<\/span>) and its life.<\/p>\n<p>Two other words are sometimes connected with the word “age.” One is “generation.” Colossians 1:26 speaks of the mystery hidden “for ages and generations” (<span>rsv<\/span>, cf. Eph 3:21), though there is no basis in the scriptural use of these words for dividing biblical times into dispensations, each involving some fresh development of the redemptive purpose of God. The other is the word “world.” Ephesians 2:2 speaks of unredeemed humanity as “following the course of this world” (<span>rsv<\/span>). Hebrews 1:2 and 11:3 speak of God’s creation of the world.<\/p>\n<p>The Bible often speaks of the age of men and women, reckoned in years or in other ways. Wisdom is seen as belonging especially to the aged (Jb 12:12), though not necessarily found there (Eccl 4:13). Age should be respected (Lv 19:32), and length of days is a blessing of God (Prv 16:31). At the same time, the frailty of old age is recognized (Eccl 12:1-6), and Psalm 90:10 speaks of 70 years as the allotted human span which, if it is extended to 80, may well be “trouble and sorrow.” <em>See<\/em> Eternity.<\/p>","summary_ro":"AGE Long, but indefinite, period of time, past or future. The ages, past and future, make up the whole of time. God is spoken of as existing and planning “before the ages” (1 Cor 2:7, rsv). He is the King of ages (1 Tm 1:17) and has a purpose that embraces the ages (Eph 3:11). The Bible speaks of what God will do at the close or consummation of the age(s) (Mt 13:39-49). The NT, following on from earlier Jewish writings, speaks of the contrast between “the present age” (an “evil age,” Gal 1:4)...","summary_en":"AGE Long, but indefinite, period of time, past or future. The ages, past and future, make up the whole of time. God is spoken of as existing and planning “before the ages” (1 Cor 2:7, rsv). He is the King of ages (1 Tm 1:17) and has a purpose that embraces the ages (Eph 3:11). The Bible speaks of what God will do at the close or consummation of the age(s) (Mt 13:39-49). The NT, following on from earlier Jewish writings, speaks of the contrast between “the present age” (an “evil age,” Gal 1:4)...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8007,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Creation","title_en":"Creation","content_ro":"<h3>CREATION<\/h3>\n<p>The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3).<\/p>\n<p>Preview<\/p>\n<p>• Understanding Creation<\/p>\n<p>• Creation and Theology<\/p>\n<p>• Creation and Science<\/p>\n<p>• The Issues Surrounding Evolution<\/p>\n<p>Creation, Science, and Morality<\/p>\n<p class=\"h2\" id=\"UnderstandingCreation\">Understanding Creation<\/p>\n<p>To start a discussion about Creation with a comparison of the Genesis record and modern science is to begin at the wrong place. One should first ask what the Creation account would have meant to a Hebrew person in Bible times; then one should ask what use the prophets of Israel made of the doctrine of Creation. The following are some points to be noted.<\/p>\n<p>1. Creation was a conquering of chaos. Most creation accounts from the ancient world began with a primeval chaos. The God who could conquer chaos was understood as the true and living God. Genesis 1 is a magnificent account of how the God of Israel brought the chaos of Genesis 1:2 into an ordered cosmos.<\/p>\n<li>2. Creation was prompted by God’s good will. It was the free act of God. It is good (Gn 1:4, 10, 12, 18, 21, 25, 31). On the basis of that fact, Christians assert that life is a gift of God. The Christian affirmation stands against all the nihilisms and pessimisms found in religious and philosophical history.<\/li>\n<li>3. Creation is under the shadow of sin (Rom 8:18-25). Scripture teaches that creation today is not seen in its original pristine purity but rather is seen as a world with a large measure of ambiguity.<\/li>\n<li>4. Creation is dependent upon God. The relationship of God to his creation is set out in Ephesians 4:6. God is above all; that is, he is transcendent. God is through all; that is, he works in all things. God is in all; that is, he is divinely present or immanent in the entire creation (Ps 90:1-4; cf. Jn 1:3; 1 Cor 8:6; Col 1:16-17).<\/li>\n<li>5. Creation is by the word of God (Gn 1; Heb 11:3). Students of literature have said that the creation of the world by the “word of God” is one of the most sublime of all human thoughts. Among other things it means creation by a Person. The vast expanse of the universe and the enormous number of stars and galaxies can numb a thoughtful person into a sense of meaninglessness. But when one knows that it was all created by the word of God, one knows that a Person is behind the frigid mask of the stellar spaces (Pss 8; 19; Rom 1:20).<\/li>\n<li>6. Creation as depicted in the Bible stands up to critical examination. Scholars have studied parallel accounts of other peoples of biblical times, and none of them has the majesty and theological purity of the Genesis account.<\/li>\n<p class=\"h2\" id=\"CreationandTheology\">Creation and Theology<\/p>\n<p>The doctrine of Creation is built on the sum of all the biblical teachings on Creation. Examination of that material leads to a number of conclusions.<\/p>\n<p>1. The doctrine of Creation gives us our fundamental understanding of humanity. Men and women are in the image of God (Gn 1:26-27). That means, at least, that a human being is more than an animal, even though both were created from the dust of the earth and have much in common. Many conjectures have been made about the positive meaning of the expression “image of God.” If there is a common denominator, it is that human beings find their meaning, their destiny, and their worth in their special relationship to God.<\/p>\n<li>2. Parallel to the statement of humanity’s relationship to God is the affirmation that humanity is to be lord of God’s creation. Again, human beings are separated from the animal world, and their responsibility before God is specified (Gn 1:28; 2:15; Ps 8).<\/li>\n<li>3. Both male and female are in the image of God. That means that the divine image is borne equally by both sexes. It also means that sexuality in human beings has many more dimensions than sexuality among animals. The sexual life of human beings is therefore vastly richer than that of animals and subject to deeper corruption (Mk 10:2-9; 1 Cor 7:1-5; Eph 5:25-31; cf. Heb 13:4).<\/li>\n<li>4. The doctrine of prayer as “asking and receiving” is grounded in the providence of God, which in turn is grounded in Creation. There is meaning in petitionary prayer only if there is a sovereign Creator who can answer the petitions of his own creatures (Mt 6:5-13; Col 4:2; 1 Pt 5:6-7; Rv 8:3).<\/li>\n<li>5. The history of humanity and of Israel begins with Genesis 1. Creation begins history; it is not merely the premise of history. The God of Creation is the God of Abraham, of Moses, of the prophets, and of Jesus Christ.<\/li>\n<li>6. Creation is a witness to the existence and nature of God (Ps 19; Rom 1:18-19). In theology the expression used is “general revelation.” “General” means that it is a revelation witnessed by all people.<\/li>\n<li>7. Creation is a total creation. The Genesis account mentions certain bodies in the skies, certain creatures in the seas, certain plant and animal life on the earth. The number of species runs into the millions. Genesis does not attempt to list them but merely suggests such a list. God has made all that there is (cf. Jn 1:1-2). Therefore, there is never a threat to the believer in the Lord from any part of the universe. There is only one Lord, not many gods and lords, to whom all are called in obedience. The personal meaning is found in Romans 8:38-39, where the apostle Paul searches the entire universe and can find nothing in it, anywhere or at any time, that can separate a believer from the love of God in Christ.<\/li>\n<li>8. The chief theological use of the doctrine of Creation in the OT is to label idolatry for the sin that it is. Idolatry is the primeval lie and it leads to immorality, making a lie of one’s life.<\/li>\n<li>9. One of the remarkable doctrines of the NT is the “cosmic Christ”—which means he is the Creator and Sustainer of the universe (Jn 1:1-2; Col 1:16-17; Heb 1:3). The purpose of linking Christ with Creation is to show that he is more than a first-century Jew from Palestine.<\/li>\n<p class=\"h2\" id=\"CreationandScience\">Creation and Science<\/p>\n<p>Does science prove Creation? Some scientists have thought that the innumerable conditions necessary for life, which do as a matter of fact exist on the earth, is such a proof. That argument has been called “cosmic theology.”<\/p>\n<p>Another so-called proof of Creation from science is the “big bang” theory of the origin of the universe. Although that view has forged ahead of its competitors, it is a theory of “first states” and not of the absolute origin of all things. The Christian doctrine of creation from nothing (Latin, <em>ex nihilo<\/em>) means more than that: it means that the absolute origin, sustaining, and meaning of all things is in the living Lord of Israel and of the church.<\/p>\n<p>Another argument comes from the second law of thermodynamics and the concept of entropy. (Entropy refers to the leveling off of energy or temperature to a state in which no energy is available.) Heat systems cool off. The universe is not infinitely old or it would now be cool. Since there are still stars and suns, the universe must have been created a finite time ago. A related argument is that it was necessary to create a universe that would run down. In so running down, it supplies heat to the earth so that the drama of God and man could unfold.<\/p>\n<p class=\"h2\" id=\"TheIssuesSurroundingEvolution\">The Issues Surrounding Evolution<\/p>\n<p>When Charles Darwin proposed biological evolution in the middle of the 19th century, many evangelical Christians took exception to it. They objected even more strenuously when books were written about human evolution. Two famous debates resulted from that controversy. In England the issue was debated in 1860 before the British Association at Oxford. That debate pitted Bishop Samuel Wilberforce (against the theory) against T. H. Huxley (for the theory). Although there was no formal decision, sentiment was with Huxley. The second debate was the famous Scopes trial in Dayton, Tennessee, in 1925. William Jennings Bryan defended the law that said that John T. Scopes should be found guilty of teaching evolution in the classroom. Clarence Darrow defended Scopes. Again, the sentiment was with the proponent of evolution, Darrow (although Bryan gave a sturdier defense of his beliefs than is generally acknowledged).<\/p>\n<p>Both orthodox Roman Catholics and evangelical Protestants have taken various views of the controversy, of which only a few can be mentioned.<\/p>\n<p>1. Some argue that evolution is contrary to the teachings of Scripture and is—in the name of science—actually the supreme defiance of Scripture’s authority. Thus, no quarter must ever be given in the battle against evolution.<\/p>\n<li>2. Others find a satisfactory resolution in “theistic evolution”—that is, God began the evolutionary process.<\/li>\n<li>3. Many see the parallels between the order of fossil-bearing strata in the so-called “geological column” and the six days of Creation as too close to be accidental. For them there is essential harmony between “Genesis and geology.”<\/li>\n<li>4. Many regard evolution as a theory like all other theories, which will be made or broken in the laboratory or in fieldwork. They see the doctrine of Creation as neither for nor against evolution. It is on a different level of explanation: “Science tells how; Scripture tells why.”<\/li>\n<li>5. Jesuit paleontologist Teilhard de Chardin attempted to save Christianity from evolution by “christifying” the whole evolutionary process.<\/li>\n<li>6. British author C. S. Lewis, among others, distinguished evolution from what might be called “evolutionism.” Lewis said that the validity of evolution as a narrow scientific thesis is for scientists to decide. But the notion of a total, all-encompassing evolutionary myth, as a human pseudodoctrine of Creation, is clearly not scientific.<\/li>\n<p class=\"h2\" id=\"CreationScienceandMorality\">Creation, Science, and Morality<\/p>\n<p>The growth of world population and the spread of industrialization have produced the problem of local and worldwide pollution. The ecological crisis has been said by some scholars to be the fault of Christian faith, which inspired man—as the “lord of creation”—to exploit creation. But that is hardly the meaning of Genesis 1:28, which is an injunction to responsibility. A number of OT texts show clearly that the concern of Scripture is for human responsibility in God’s world; hence, Scripture parallels modern ecological concerns.<\/p>\n<p>Science stretches theological understanding by continually revising our knowledge of the universe, but the biblical doctrine of Creation does not retreat as science advances. For the Christian, the world studied by scientists and pondered by philosophers remains God’s created world.<\/p>\n<p><em>See also<\/em> Creation Myths; God, Being and Attributes of.<\/p>","content_en":"<h3>CREATION<\/h3>\n<p>The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3).<\/p>\n<p>Preview<\/p>\n<p>• Understanding Creation<\/p>\n<p>• Creation and Theology<\/p>\n<p>• Creation and Science<\/p>\n<p>• The Issues Surrounding Evolution<\/p>\n<p>Creation, Science, and Morality<\/p>\n<p class=\"h2\" id=\"UnderstandingCreation\">Understanding Creation<\/p>\n<p>To start a discussion about Creation with a comparison of the Genesis record and modern science is to begin at the wrong place. One should first ask what the Creation account would have meant to a Hebrew person in Bible times; then one should ask what use the prophets of Israel made of the doctrine of Creation. The following are some points to be noted.<\/p>\n<p>1. Creation was a conquering of chaos. Most creation accounts from the ancient world began with a primeval chaos. The God who could conquer chaos was understood as the true and living God. Genesis 1 is a magnificent account of how the God of Israel brought the chaos of Genesis 1:2 into an ordered cosmos.<\/p>\n<li>2. Creation was prompted by God’s good will. It was the free act of God. It is good (Gn 1:4, 10, 12, 18, 21, 25, 31). On the basis of that fact, Christians assert that life is a gift of God. The Christian affirmation stands against all the nihilisms and pessimisms found in religious and philosophical history.<\/li>\n<li>3. Creation is under the shadow of sin (Rom 8:18-25). Scripture teaches that creation today is not seen in its original pristine purity but rather is seen as a world with a large measure of ambiguity.<\/li>\n<li>4. Creation is dependent upon God. The relationship of God to his creation is set out in Ephesians 4:6. God is above all; that is, he is transcendent. God is through all; that is, he works in all things. God is in all; that is, he is divinely present or immanent in the entire creation (Ps 90:1-4; cf. Jn 1:3; 1 Cor 8:6; Col 1:16-17).<\/li>\n<li>5. Creation is by the word of God (Gn 1; Heb 11:3). Students of literature have said that the creation of the world by the “word of God” is one of the most sublime of all human thoughts. Among other things it means creation by a Person. The vast expanse of the universe and the enormous number of stars and galaxies can numb a thoughtful person into a sense of meaninglessness. But when one knows that it was all created by the word of God, one knows that a Person is behind the frigid mask of the stellar spaces (Pss 8; 19; Rom 1:20).<\/li>\n<li>6. Creation as depicted in the Bible stands up to critical examination. Scholars have studied parallel accounts of other peoples of biblical times, and none of them has the majesty and theological purity of the Genesis account.<\/li>\n<p class=\"h2\" id=\"CreationandTheology\">Creation and Theology<\/p>\n<p>The doctrine of Creation is built on the sum of all the biblical teachings on Creation. Examination of that material leads to a number of conclusions.<\/p>\n<p>1. The doctrine of Creation gives us our fundamental understanding of humanity. Men and women are in the image of God (Gn 1:26-27). That means, at least, that a human being is more than an animal, even though both were created from the dust of the earth and have much in common. Many conjectures have been made about the positive meaning of the expression “image of God.” If there is a common denominator, it is that human beings find their meaning, their destiny, and their worth in their special relationship to God.<\/p>\n<li>2. Parallel to the statement of humanity’s relationship to God is the affirmation that humanity is to be lord of God’s creation. Again, human beings are separated from the animal world, and their responsibility before God is specified (Gn 1:28; 2:15; Ps 8).<\/li>\n<li>3. Both male and female are in the image of God. That means that the divine image is borne equally by both sexes. It also means that sexuality in human beings has many more dimensions than sexuality among animals. The sexual life of human beings is therefore vastly richer than that of animals and subject to deeper corruption (Mk 10:2-9; 1 Cor 7:1-5; Eph 5:25-31; cf. Heb 13:4).<\/li>\n<li>4. The doctrine of prayer as “asking and receiving” is grounded in the providence of God, which in turn is grounded in Creation. There is meaning in petitionary prayer only if there is a sovereign Creator who can answer the petitions of his own creatures (Mt 6:5-13; Col 4:2; 1 Pt 5:6-7; Rv 8:3).<\/li>\n<li>5. The history of humanity and of Israel begins with Genesis 1. Creation begins history; it is not merely the premise of history. The God of Creation is the God of Abraham, of Moses, of the prophets, and of Jesus Christ.<\/li>\n<li>6. Creation is a witness to the existence and nature of God (Ps 19; Rom 1:18-19). In theology the expression used is “general revelation.” “General” means that it is a revelation witnessed by all people.<\/li>\n<li>7. Creation is a total creation. The Genesis account mentions certain bodies in the skies, certain creatures in the seas, certain plant and animal life on the earth. The number of species runs into the millions. Genesis does not attempt to list them but merely suggests such a list. God has made all that there is (cf. Jn 1:1-2). Therefore, there is never a threat to the believer in the Lord from any part of the universe. There is only one Lord, not many gods and lords, to whom all are called in obedience. The personal meaning is found in Romans 8:38-39, where the apostle Paul searches the entire universe and can find nothing in it, anywhere or at any time, that can separate a believer from the love of God in Christ.<\/li>\n<li>8. The chief theological use of the doctrine of Creation in the OT is to label idolatry for the sin that it is. Idolatry is the primeval lie and it leads to immorality, making a lie of one’s life.<\/li>\n<li>9. One of the remarkable doctrines of the NT is the “cosmic Christ”—which means he is the Creator and Sustainer of the universe (Jn 1:1-2; Col 1:16-17; Heb 1:3). The purpose of linking Christ with Creation is to show that he is more than a first-century Jew from Palestine.<\/li>\n<p class=\"h2\" id=\"CreationandScience\">Creation and Science<\/p>\n<p>Does science prove Creation? Some scientists have thought that the innumerable conditions necessary for life, which do as a matter of fact exist on the earth, is such a proof. That argument has been called “cosmic theology.”<\/p>\n<p>Another so-called proof of Creation from science is the “big bang” theory of the origin of the universe. Although that view has forged ahead of its competitors, it is a theory of “first states” and not of the absolute origin of all things. The Christian doctrine of creation from nothing (Latin, <em>ex nihilo<\/em>) means more than that: it means that the absolute origin, sustaining, and meaning of all things is in the living Lord of Israel and of the church.<\/p>\n<p>Another argument comes from the second law of thermodynamics and the concept of entropy. (Entropy refers to the leveling off of energy or temperature to a state in which no energy is available.) Heat systems cool off. The universe is not infinitely old or it would now be cool. Since there are still stars and suns, the universe must have been created a finite time ago. A related argument is that it was necessary to create a universe that would run down. In so running down, it supplies heat to the earth so that the drama of God and man could unfold.<\/p>\n<p class=\"h2\" id=\"TheIssuesSurroundingEvolution\">The Issues Surrounding Evolution<\/p>\n<p>When Charles Darwin proposed biological evolution in the middle of the 19th century, many evangelical Christians took exception to it. They objected even more strenuously when books were written about human evolution. Two famous debates resulted from that controversy. In England the issue was debated in 1860 before the British Association at Oxford. That debate pitted Bishop Samuel Wilberforce (against the theory) against T. H. Huxley (for the theory). Although there was no formal decision, sentiment was with Huxley. The second debate was the famous Scopes trial in Dayton, Tennessee, in 1925. William Jennings Bryan defended the law that said that John T. Scopes should be found guilty of teaching evolution in the classroom. Clarence Darrow defended Scopes. Again, the sentiment was with the proponent of evolution, Darrow (although Bryan gave a sturdier defense of his beliefs than is generally acknowledged).<\/p>\n<p>Both orthodox Roman Catholics and evangelical Protestants have taken various views of the controversy, of which only a few can be mentioned.<\/p>\n<p>1. Some argue that evolution is contrary to the teachings of Scripture and is—in the name of science—actually the supreme defiance of Scripture’s authority. Thus, no quarter must ever be given in the battle against evolution.<\/p>\n<li>2. Others find a satisfactory resolution in “theistic evolution”—that is, God began the evolutionary process.<\/li>\n<li>3. Many see the parallels between the order of fossil-bearing strata in the so-called “geological column” and the six days of Creation as too close to be accidental. For them there is essential harmony between “Genesis and geology.”<\/li>\n<li>4. Many regard evolution as a theory like all other theories, which will be made or broken in the laboratory or in fieldwork. They see the doctrine of Creation as neither for nor against evolution. It is on a different level of explanation: “Science tells how; Scripture tells why.”<\/li>\n<li>5. Jesuit paleontologist Teilhard de Chardin attempted to save Christianity from evolution by “christifying” the whole evolutionary process.<\/li>\n<li>6. British author C. S. Lewis, among others, distinguished evolution from what might be called “evolutionism.” Lewis said that the validity of evolution as a narrow scientific thesis is for scientists to decide. But the notion of a total, all-encompassing evolutionary myth, as a human pseudodoctrine of Creation, is clearly not scientific.<\/li>\n<p class=\"h2\" id=\"CreationScienceandMorality\">Creation, Science, and Morality<\/p>\n<p>The growth of world population and the spread of industrialization have produced the problem of local and worldwide pollution. The ecological crisis has been said by some scholars to be the fault of Christian faith, which inspired man—as the “lord of creation”—to exploit creation. But that is hardly the meaning of Genesis 1:28, which is an injunction to responsibility. A number of OT texts show clearly that the concern of Scripture is for human responsibility in God’s world; hence, Scripture parallels modern ecological concerns.<\/p>\n<p>Science stretches theological understanding by continually revising our knowledge of the universe, but the biblical doctrine of Creation does not retreat as science advances. For the Christian, the world studied by scientists and pondered by philosophers remains God’s created world.<\/p>\n<p><em>See also<\/em> Creation Myths; God, Being and Attributes of.<\/p>","summary_ro":"CREATION The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3). Preview • Understanding Creation • Creation and Theology • Creation and Science • The Issues Surrounding Evolution Creation, Science,...","summary_en":"CREATION The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3). Preview • Understanding Creation • Creation and Theology • Creation and Science • The Issues Surrounding Evolution Creation, Science,...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13516,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Genesis","title_en":"Book of Genesis","content_ro":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","content_en":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","summary_ro":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","summary_en":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38607,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Word, Word of God, Words of God","title_en":"Word, Word of God, Words of God","content_ro":"<h3>WORD, WORD OF GOD, WORDS OF GOD<\/h3>\n<p>A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son.<\/p>\n<p class=\"h2\" id=\"TheImportanceofWords\">The Importance of Words<\/p>\n<p>In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, agreements, and records had little usefulness. Personal integrity and sincere speech were essential to communication and, for most people, to self-expression and stable relationships. The words of poets, prophets, storytellers, and instructors were carefully preserved.<\/p>\n<p>Words were diligently tested. Foolish words, flattery, deceit, words of enticement, lies, rumor, scandal, and blasphemous speech were all recognized as evil. The oath had to be inviolable in commercial, judicial, and civic affairs. The spoken blessing had power within itself and could not be withdrawn (Gn 27:30-38; Mt 10:12-13); so also the vow (Jgs 11:34-35) and the curse (Gn 27:12-13). Equally powerful was the word of command—of priestly, judicial, or royal authority (Eccl 8:4).<\/p>\n<p>This estimate of human words lingers in the NT. The word reveals the inner self, and so every careless, hurtful, deceitful word will be judged (Mt 12:34-37; 5:22), as will blasphemy (Lk 12:10). Paul (Eph 4:29; 5:4) and James (Jas 3:1-12) preserve this Hebrew reverence for the spoken word.<\/p>\n<p class=\"h2\" id=\"TheWordsofGod\">The Words of God<\/p>\n<p>God’s spoken word has been preserved in Scripture. His word came to and through the prophets (1 Kgs 12:22; 1 Chr 17:3; cf. Lk 3:2), who spoke and acted “by the word of the Lord.” His word also came in the law, which God “spoke” on Sinai (Ex 20:1); hence, “statutes,” “commandments,” and “precepts” are synonyms for God’s “word” (e.g., Ps 119).<\/p>\n<p>Periods when no such divine communication came constituted “famine” (1 Sm 3:1; Am 8:11). Mingled with warnings and injunctions were divine promises. All God’s words were dependable (Is 31:2), firmly fixed in heaven (Ps 119:89; Is 40:8), and backed up by divine oath (Jer 1:12; Ps 110:4; Ez 12:25, 28). A word, expressing the divine mind, was not threatening or burdensome; it was a delight, hope, joy, and protection against sin (Pss 1; 119; Jer 15:16). Men can live by it (Dt 8:3; Mt 4:4).<\/p>\n<p>God’s word has power to execute his will. It will not return to him “empty” but accomplish that which he purposes (Is 55:11). By his speech alone, God created the world, and his word upholds it (Gn 1; Ps 33:6; cf. Heb 1:2; 11:3; 2 Pt 3:5). Eventually, this divine revelation was put into writing, which makes the Bible also “the word of God” (Mk 7:13; cf. Lk 16:29-31; Jn 5:39).<\/p>\n<p>Jesus spoke the word of God. He was “mighty in word” (Lk 24:19); he taught with authority (Mk 1:22, 27), exercising power over the sea, disease, demons, and death (Mt 8:8, 13). His “word of the kingdom” is the living seed, which, planted in the good soil of receptive hearts, bears fruit for God (Mt 13:19; Mk 4:14). The word that Christ gives to his disciples cleanses them and frees them (Jn 8:31; 12:48; 15:3; 17:14). The word of faith the church preaches (Rom 10:8-9, 17) is variously described as the word of salvation, the word of grace, the word of reconciliation, the word of the gospel, the word of righteousness, and the word of life.<\/p>\n\n<p class=\"h2\" id=\"TheWordofGod\">The Word of God<\/p>\n<p>Deliberately recalling Genesis 1, the Gospel writer, John, named the Son of God “the Word.” As the Word, the Son of God fully conveys and communicates God. The Greek term is <span class=\"greek\" lang=\"el\">logos<\/span><em>;<\/em> it was used in two ways by the Greeks. The word might be thought of as remaining within a person, when it denoted his thought or reason. Or it might refer to the word going forth from a person, when it denoted the expression of his thought, i.e., speech. As a philosophical term, the <span class=\"greek\" lang=\"el\">logos<\/span> denoted the principle of the universe, even the creative energy that generated the universe. In both the Jewish conception and the Greek, the <span class=\"greek\" lang=\"el\">logos<\/span> was associated with the idea of beginnings—the world began through the origination and instrumentality of the Word (Gn 1:3ff., where the expression “God said” is used again and again). John may have had these ideas in mind, but most likely he originated a new term to identify the Son of God as the divine expression in human form (Jn 1:14). He is the image of the invisible God (Col 1:15), the express image of God’s substance (Heb 1:3). In the Godhead, the Son functions as the revealer of God and the reality of God, which is a central theme throughout John’s Gospel. John used a similar title in his first epistle: “the Word of life” (1 Jn 1:1-3). And in Revelation 19:11-16, Jesus is presented as the King of kings and Lord of lords, who has a name on him: “the Word of God.”<\/p>\n<p><em>See also<\/em> Bible; John, Gospel of; Logos; Revelation.<\/p>","content_en":"<h3>WORD, WORD OF GOD, WORDS OF GOD<\/h3>\n<p>A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son.<\/p>\n<p class=\"h2\" id=\"TheImportanceofWords\">The Importance of Words<\/p>\n<p>In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, agreements, and records had little usefulness. Personal integrity and sincere speech were essential to communication and, for most people, to self-expression and stable relationships. The words of poets, prophets, storytellers, and instructors were carefully preserved.<\/p>\n<p>Words were diligently tested. Foolish words, flattery, deceit, words of enticement, lies, rumor, scandal, and blasphemous speech were all recognized as evil. The oath had to be inviolable in commercial, judicial, and civic affairs. The spoken blessing had power within itself and could not be withdrawn (Gn 27:30-38; Mt 10:12-13); so also the vow (Jgs 11:34-35) and the curse (Gn 27:12-13). Equally powerful was the word of command—of priestly, judicial, or royal authority (Eccl 8:4).<\/p>\n<p>This estimate of human words lingers in the NT. The word reveals the inner self, and so every careless, hurtful, deceitful word will be judged (Mt 12:34-37; 5:22), as will blasphemy (Lk 12:10). Paul (Eph 4:29; 5:4) and James (Jas 3:1-12) preserve this Hebrew reverence for the spoken word.<\/p>\n<p class=\"h2\" id=\"TheWordsofGod\">The Words of God<\/p>\n<p>God’s spoken word has been preserved in Scripture. His word came to and through the prophets (1 Kgs 12:22; 1 Chr 17:3; cf. Lk 3:2), who spoke and acted “by the word of the Lord.” His word also came in the law, which God “spoke” on Sinai (Ex 20:1); hence, “statutes,” “commandments,” and “precepts” are synonyms for God’s “word” (e.g., Ps 119).<\/p>\n<p>Periods when no such divine communication came constituted “famine” (1 Sm 3:1; Am 8:11). Mingled with warnings and injunctions were divine promises. All God’s words were dependable (Is 31:2), firmly fixed in heaven (Ps 119:89; Is 40:8), and backed up by divine oath (Jer 1:12; Ps 110:4; Ez 12:25, 28). A word, expressing the divine mind, was not threatening or burdensome; it was a delight, hope, joy, and protection against sin (Pss 1; 119; Jer 15:16). Men can live by it (Dt 8:3; Mt 4:4).<\/p>\n<p>God’s word has power to execute his will. It will not return to him “empty” but accomplish that which he purposes (Is 55:11). By his speech alone, God created the world, and his word upholds it (Gn 1; Ps 33:6; cf. Heb 1:2; 11:3; 2 Pt 3:5). Eventually, this divine revelation was put into writing, which makes the Bible also “the word of God” (Mk 7:13; cf. Lk 16:29-31; Jn 5:39).<\/p>\n<p>Jesus spoke the word of God. He was “mighty in word” (Lk 24:19); he taught with authority (Mk 1:22, 27), exercising power over the sea, disease, demons, and death (Mt 8:8, 13). His “word of the kingdom” is the living seed, which, planted in the good soil of receptive hearts, bears fruit for God (Mt 13:19; Mk 4:14). The word that Christ gives to his disciples cleanses them and frees them (Jn 8:31; 12:48; 15:3; 17:14). The word of faith the church preaches (Rom 10:8-9, 17) is variously described as the word of salvation, the word of grace, the word of reconciliation, the word of the gospel, the word of righteousness, and the word of life.<\/p>\n\n<p class=\"h2\" id=\"TheWordofGod\">The Word of God<\/p>\n<p>Deliberately recalling Genesis 1, the Gospel writer, John, named the Son of God “the Word.” As the Word, the Son of God fully conveys and communicates God. The Greek term is <span class=\"greek\" lang=\"el\">logos<\/span><em>;<\/em> it was used in two ways by the Greeks. The word might be thought of as remaining within a person, when it denoted his thought or reason. Or it might refer to the word going forth from a person, when it denoted the expression of his thought, i.e., speech. As a philosophical term, the <span class=\"greek\" lang=\"el\">logos<\/span> denoted the principle of the universe, even the creative energy that generated the universe. In both the Jewish conception and the Greek, the <span class=\"greek\" lang=\"el\">logos<\/span> was associated with the idea of beginnings—the world began through the origination and instrumentality of the Word (Gn 1:3ff., where the expression “God said” is used again and again). John may have had these ideas in mind, but most likely he originated a new term to identify the Son of God as the divine expression in human form (Jn 1:14). He is the image of the invisible God (Col 1:15), the express image of God’s substance (Heb 1:3). In the Godhead, the Son functions as the revealer of God and the reality of God, which is a central theme throughout John’s Gospel. John used a similar title in his first epistle: “the Word of life” (1 Jn 1:1-3). And in Revelation 19:11-16, Jesus is presented as the King of kings and Lord of lords, who has a name on him: “the Word of God.”<\/p>\n<p><em>See also<\/em> Bible; John, Gospel of; Logos; Revelation.<\/p>","summary_ro":"WORD, WORD OF GOD, WORDS OF GOD A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son. The Importance of Words In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, ag...","summary_en":"WORD, WORD OF GOD, WORDS OF GOD A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son. The Importance of Words In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, ag...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58894,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:3","title_en":"Study Note: Evrei 11:3","content_ro":"<p><strong>11:3<\/strong> <em>That the entire universe was formed at God’s command<\/em> is a basic belief of Jewish and Christian theology (see Gen 1:1-3). God created everything that <em>we now see<\/em>. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.<\/p>","content_en":"<p><strong>11:3<\/strong> <em>That the entire universe was formed at God’s command<\/em> is a basic belief of Jewish and Christian theology (see Gen 1:1-3). God created everything that <em>we now see<\/em>. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.<\/p>","summary_ro":"11:3 That the entire universe was formed at God’s command is a basic belief of Jewish and Christian theology (see Gen 1:1-3). God created everything that we now see. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.","summary_en":"11:3 That the entire universe was formed at God’s command is a basic belief of Jewish and Christian theology (see Gen 1:1-3). God created everything that we now see. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86520,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:3","title_en":"Study Note: Evrei 11:3","content_ro":"<p><strong>11:3<\/strong> <em>That the entire universe was formed at God’s command<\/em> is a basic belief of Jewish and Christian theology (see Gen 1:1-3). God created everything that <em>we now see<\/em>. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.<\/p>","content_en":"<p><strong>11:3<\/strong> <em>That the entire universe was formed at God’s command<\/em> is a basic belief of Jewish and Christian theology (see Gen 1:1-3). God created everything that <em>we now see<\/em>. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.<\/p>","summary_ro":"11:3 That the entire universe was formed at God’s command is a basic belief of Jewish and Christian theology (see Gen 1:1-3). God created everything that we now see. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.","summary_en":"11:3 That the entire universe was formed at God’s command is a basic belief of Jewish and Christian theology (see Gen 1:1-3). God created everything that we now see. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114146,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:3","title_en":"Study Note: Evrei 11:3","content_ro":"<p><strong>11:3<\/strong> <em>That the entire universe was formed at God’s command<\/em> is a basic belief of Jewish and Christian theology (see Gen 1:1-3). God created everything that <em>we now see<\/em>. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.<\/p>","content_en":"<p><strong>11:3<\/strong> <em>That the entire universe was formed at God’s command<\/em> is a basic belief of Jewish and Christian theology (see Gen 1:1-3). God created everything that <em>we now see<\/em>. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.<\/p>","summary_ro":"11:3 That the entire universe was formed at God’s command is a basic belief of Jewish and Christian theology (see Gen 1:1-3). God created everything that we now see. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.","summary_en":"11:3 That the entire universe was formed at God’s command is a basic belief of Jewish and Christian theology (see Gen 1:1-3). God created everything that we now see. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141772,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:3","title_en":"Study Note: Evrei 11:3","content_ro":"<p><strong>11:3<\/strong> <em>That the entire universe was formed at God’s command<\/em> is a basic belief of Jewish and Christian theology (see Gen 1:1-3). God created everything that <em>we now see<\/em>. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.<\/p>","content_en":"<p><strong>11:3<\/strong> <em>That the entire universe was formed at God’s command<\/em> is a basic belief of Jewish and Christian theology (see Gen 1:1-3). God created everything that <em>we now see<\/em>. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.<\/p>","summary_ro":"11:3 That the entire universe was formed at God’s command is a basic belief of Jewish and Christian theology (see Gen 1:1-3). God created everything that we now see. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.","summary_en":"11:3 That the entire universe was formed at God’s command is a basic belief of Jewish and Christian theology (see Gen 1:1-3). God created everything that we now see. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67667,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95293,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122919,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150545,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":92,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abel (Person)","title_en":"Abel (Person)","content_ro":"<h3>ABEL (P<span>erson<\/span>)<\/h3>\n<p>Second male child of Adam and Eve (Gn 4:2). The name is probably related to Sumerian and Akkadian words meaning “son” and was thus used as a generic term for the human race.<\/p>\n<p>Abel’s older brother, Cain, was engaged in agriculture, but Abel himself was a shepherd. When both brothers brought offerings, God accepted Abel’s animal sacrifice but rejected Cain’s vegetable offering. As a result, Cain became jealous of Abel and killed him.<\/p>\n<p>The narrative indicates that Abel’s character was more worthy of God’s blessing; hence his offering was accepted and Cain’s was not (Gn 4:7). There is no scriptural evidence that cereal or vegetable offerings were less effective as either sin offerings or fellowship meals than offerings involving the shedding of blood, since in later Mosaic law both were prescribed. In the NT Abel is regarded as the first martyr (Mt 23:35; Lk 11:51; Heb 11:4).<\/p>","content_en":"<h3>ABEL (P<span>erson<\/span>)<\/h3>\n<p>Second male child of Adam and Eve (Gn 4:2). The name is probably related to Sumerian and Akkadian words meaning “son” and was thus used as a generic term for the human race.<\/p>\n<p>Abel’s older brother, Cain, was engaged in agriculture, but Abel himself was a shepherd. When both brothers brought offerings, God accepted Abel’s animal sacrifice but rejected Cain’s vegetable offering. As a result, Cain became jealous of Abel and killed him.<\/p>\n<p>The narrative indicates that Abel’s character was more worthy of God’s blessing; hence his offering was accepted and Cain’s was not (Gn 4:7). There is no scriptural evidence that cereal or vegetable offerings were less effective as either sin offerings or fellowship meals than offerings involving the shedding of blood, since in later Mosaic law both were prescribed. In the NT Abel is regarded as the first martyr (Mt 23:35; Lk 11:51; Heb 11:4).<\/p>","summary_ro":"ABEL (Person) Second male child of Adam and Eve (Gn 4:2). The name is probably related to Sumerian and Akkadian words meaning “son” and was thus used as a generic term for the human race. Abel’s older brother, Cain, was engaged in agriculture, but Abel himself was a shepherd. When both brothers brought offerings, God accepted Abel’s animal sacrifice but rejected Cain’s vegetable offering. As a result, Cain became jealous of Abel and killed him. The narrative indicates that Abel’s character wa...","summary_en":"ABEL (Person) Second male child of Adam and Eve (Gn 4:2). The name is probably related to Sumerian and Akkadian words meaning “son” and was thus used as a generic term for the human race. Abel’s older brother, Cain, was engaged in agriculture, but Abel himself was a shepherd. When both brothers brought offerings, God accepted Abel’s animal sacrifice but rejected Cain’s vegetable offering. As a result, Cain became jealous of Abel and killed him. The narrative indicates that Abel’s character wa...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5933,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cain (Person)","title_en":"Cain (Person)","content_ro":"<h3>CAIN (P<span>erson<\/span>)<\/h3>\n<p>First son of Adam and Eve, who became a tiller of the soil while his brother, Abel, was a keeper of sheep. Cain’s murder of Abel became proverbial of similarly violent and destructive sins (Jude 1:11). Each of the two brothers had brought a sacrifice to the Lord (Gn 4:3-4). According to Hebrews 11:4, Abel had acted in faith by bringing a more acceptable sacrifice than that of Cain. The latter’s anger had flared against the divine rejection. In retaliation, he killed his brother, whose offering had been accepted (Gn 4:5-8). In seeking a reason for Cain’s inappropriate violent reaction, biblical commentary simply says that he belonged to the evil one (1 Jn 3:12). The Lord confronted Cain with his guilt, judged him, and pronounced a curse upon him, driving him out to the land of Nod, east of Eden (Gn 4:9-16). When he complained that his punishment was greater than he could bear and that someone would find him and kill him, the Lord placed a mark on Cain and promised to take sevenfold vengeance on anyone who dared to kill him.<\/p>\n<p>In the land of Nod, Cain built a city and named it after his son Enoch (Gn 4:17). Through Enoch, Cain became the progenitor of a large family that during its early generations became tent-dwelling herdsmen, musicians, and fashioners of metal objects and implements (vv 18-22).<\/p>","content_en":"<h3>CAIN (P<span>erson<\/span>)<\/h3>\n<p>First son of Adam and Eve, who became a tiller of the soil while his brother, Abel, was a keeper of sheep. Cain’s murder of Abel became proverbial of similarly violent and destructive sins (Jude 1:11). Each of the two brothers had brought a sacrifice to the Lord (Gn 4:3-4). According to Hebrews 11:4, Abel had acted in faith by bringing a more acceptable sacrifice than that of Cain. The latter’s anger had flared against the divine rejection. In retaliation, he killed his brother, whose offering had been accepted (Gn 4:5-8). In seeking a reason for Cain’s inappropriate violent reaction, biblical commentary simply says that he belonged to the evil one (1 Jn 3:12). The Lord confronted Cain with his guilt, judged him, and pronounced a curse upon him, driving him out to the land of Nod, east of Eden (Gn 4:9-16). When he complained that his punishment was greater than he could bear and that someone would find him and kill him, the Lord placed a mark on Cain and promised to take sevenfold vengeance on anyone who dared to kill him.<\/p>\n<p>In the land of Nod, Cain built a city and named it after his son Enoch (Gn 4:17). Through Enoch, Cain became the progenitor of a large family that during its early generations became tent-dwelling herdsmen, musicians, and fashioners of metal objects and implements (vv 18-22).<\/p>","summary_ro":"CAIN (Person) First son of Adam and Eve, who became a tiller of the soil while his brother, Abel, was a keeper of sheep. Cain’s murder of Abel became proverbial of similarly violent and destructive sins (Jude 1:11). Each of the two brothers had brought a sacrifice to the Lord (Gn 4:3-4). According to Hebrews 11:4, Abel had acted in faith by bringing a more acceptable sacrifice than that of Cain. The latter’s anger had flared against the divine rejection. In retaliation, he killed his brother,...","summary_en":"CAIN (Person) First son of Adam and Eve, who became a tiller of the soil while his brother, Abel, was a keeper of sheep. Cain’s murder of Abel became proverbial of similarly violent and destructive sins (Jude 1:11). Each of the two brothers had brought a sacrifice to the Lord (Gn 4:3-4). According to Hebrews 11:4, Abel had acted in faith by bringing a more acceptable sacrifice than that of Cain. The latter’s anger had flared against the divine rejection. In retaliation, he killed his brother,...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28109,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Obedience","title_en":"Obedience","content_ro":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","content_en":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","summary_ro":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","summary_en":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29680,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>PERSECUTION<\/h3>\n<p>Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-treatment of Israel in Egypt, like her later oppression by the Philistines, Midianites, and others, had economic and political grounds. For those refusing to accept the royal policy of syncretism, official tolerance of injustice, and pagan immoralities, persecution becomes frequent—from Elijah’s period onward (1 Kgs 19:10). Later prophets, as spokesmen of uncompromising truth and the claims of divine law in the face of social evils, suffered severely at the hands of the ruling classes, so that persecution became, in Jewish eyes, the hallmark of the true prophet (2 Chr 36:15-16; Mt 5:12; 23:29-37; Acts 7:52; Heb 11:32-38).<\/p>\n<p>Daniel’s stories illustrate persecution during the exile. On the return under foreign rule, strict Jews sought to preserve the nation’s identity and religion amid alien pressures and the compromises of lax Jews anxious for accommodation and prosperity (1 Macc 1:11-15; 2:42-48). The result was the social oppression and harassment that made the repeated pleas for vindication and divine intervention, in such psalms as 10, 69, 140, and 149, painfully relevant in postexilic worship. This persecution reached a horrifying climax of cruelty during the Maccabean age, provoking armed resistance in response (2 Macc 6–7; Heb 11:35-38).<\/p>\n<p>Thus, despite her confidence in God’s sovereignty and “protection,” Israel learned that right does not always prosper in this world, that faithfulness to truth does not ensure immunity from suffering, sacrifice, or martyrdom.<\/p>\n<p>This acceptance of the high cost of righteousness was inherited by Christianity. Jesus repeatedly warned of persecution, even within households, and urged “armed” preparation for it, promising the Spirit’s assistance at judicial examinations (Mt 5:11-12; 10:16-23, 34-36; 23:34; Lk 6:26; 22:35-36). Jesus was deeply angered by the murder of John the Baptist by Herod (Lk 23:9), and he foresaw his own fate. Because he criticized the legalism and nationalism of the Pharisees, and the compromises of the Sadducees to protect their own privileges (Jn 11:47-50), and because he disappointed the militaristic hopes set upon the Messiah by the common people, Jesus knew he would be rejected. His call to discipleship came to include warnings of danger, reviling, slander, accusation, flogging, arraignment before courts, hatred, and death. He frankly invited followers to prepare for his crucifixion, as the only way to life and the kingdom (Mt 16:21-26; 20:17-22; Mk 10:29-30; Jn 15:18-25; 16:1-4). Jesus was killed on the charges of subverting the nation, forbidding payment of taxes to the Romans, and claiming to be king (Lk 23:2).<\/p>\n<p>The first persecution of the church by Jewish authorities was provoked mainly by Peter’s accusations concerning the murder of the Messiah. As apostolic influence increased, official action came to include imprisonment and beating (Acts 5:17, 40). The powerful advocacy of the Hellenist Stephen provoked a Jewish mob to stone him (Acts 6–7)—the signal for “a great persecution,” scattering most Christians from Jerusalem. The conversion of the archpersecutor Saul of Tarsus marked a resounding victory over opposition, and Herod’s sudden death just after attacking the church “to please the Jews” was another (Acts 12:1-3, 20-24).<\/p>\n<p>As Christianity moved into the Gentile world, a new cause of Jewish persecution arose as disturbances began to occur in the synagogues (Acts 13:44-45, 50; 14:1-6, 19; 17:1, 5, 13; 18:4-6, 12). In addition, the healing of the slave girl at Philippi led to the disciples’ imprisonment (16:19-24); at Ephesus, the effect of Christian preaching on the trade of idol makers occasioned a dangerous threat, which the authorities averted (19:23-41). Paul averted the plot of more than 40 men who vowed to ambush him and kill him (21:4-36; 23:12-15). And the book of Acts closes with Paul awaiting trial before Caesar (28:30-31).<\/p>\n<p>Throughout this period, persecution of Christians was sporadic, local, and mainly Jewish, provoked by envy of the church’s missionary success. Officially, Christianity, as a Jewish sect (Acts 24:5, 14), shared the state’s legal recognition won by the Jews. Thus, Paul received Roman protection at Paphos, Philippi, Corinth, Ephesus, and Jerusalem from governors Felix and Festus and their adviser Herod Agrippa, as well as from the centurion conveying him to Rome. This explains Paul’s confident appeal to Caesar; an imperial acquittal would ensure Christianity freedom from harassment throughout the empire.<\/p>\n<p>Paul’s attitude to persecution included regretful remembrance of his own persecuting days (Acts 22:4; 26:9-11; Gal 1:22-24), deliberate acceptance of risks in obedience to Christ (Acts 20:22-24; 21:13), continual warning that tribulation is inseparable from discipleship (Acts 14:22; Rom 5:3; 12:12; 1 Thes 3:4), and assurance that in every form of tribulation Christians are more than conquerors (Rom 8:35-37).<\/p>\n<p>Almost certainly, Paul was beheaded during fierce persecution at Rome following the fire for which the Christians were blamed. Christians were often accused of “atheism” (rejecting polytheism), of appealing only to slave classes, of “scandalous” love feasts, and unsociable, austere behavior (cf. Jn 15:19), making them a popular target for blame.<\/p>\n<p>About this time, Peter warned Christians in the East of the danger confronting the church. For a little while, “various trials” only prove the genuineness of faith (1 Pt 1:6). Slander should be answered by blameless living. Honor should be paid to the authorities. Suffering for righteousness should be accepted without fear. Let Christians prepare respectful defenses, with consciences clear of blame. If they suffer for doing right, remember that Christ did too—for them. Thus they must “arm” themselves for suffering (4:1), and not be surprised at persecution as “something strange” (v 12). They are sharing Christ’s sufferings. His final word is “Stand fast!”<\/p>\n<p>Mark, too, is thought to have written at this time for the benefit of the suffering Roman church. His Gospel dwells upon Christ’s conflict, its causes and forms, and vividly portrays Christ’s own heroic death. Like Peter, Mark meets persecution by pointing back to the suffering Lord.<\/p>\n<p>Somewhat later, Christianity was exposed as an “illegal religion,” no longer a protected sect of Judaism, by the introduction into synagogue services of a prayer against “Nazarenes,” which Christians could not offer. Thereafter, the church was liable to official suppression. Rome readily incorporated old, national religions into state rituals for the sake of imperial unity, but she resisted new, nonconformist movements, especially those with secret meetings (i.e., the Eucharist), as politically dangerous (cf. Acts 17:6-7).<\/p>\n<p>Toward the end of the century, faced with a growing church and political unrest, the state required public “worship” of “the genius of Rome” alongside any other religious rites. In Domitian’s reign (<span>AD<\/span> 81–96) this became worship of the living emperor, with elaborate temples and an official priesthood. When Christians refused, acknowledging Jesus alone as divine Lord, official, and increasingly barbaric, persecution began. It is probable that Revelation reflects this situation (Rv 1:9; 2:13; 6:9; 13; 19:2). So the Bible ends as it began, with the theme of the persecution of the people of God.<\/p>\n<p><em>See also<\/em> Suffering; Tribulation.<\/p>","content_en":"<h3>PERSECUTION<\/h3>\n<p>Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-treatment of Israel in Egypt, like her later oppression by the Philistines, Midianites, and others, had economic and political grounds. For those refusing to accept the royal policy of syncretism, official tolerance of injustice, and pagan immoralities, persecution becomes frequent—from Elijah’s period onward (1 Kgs 19:10). Later prophets, as spokesmen of uncompromising truth and the claims of divine law in the face of social evils, suffered severely at the hands of the ruling classes, so that persecution became, in Jewish eyes, the hallmark of the true prophet (2 Chr 36:15-16; Mt 5:12; 23:29-37; Acts 7:52; Heb 11:32-38).<\/p>\n<p>Daniel’s stories illustrate persecution during the exile. On the return under foreign rule, strict Jews sought to preserve the nation’s identity and religion amid alien pressures and the compromises of lax Jews anxious for accommodation and prosperity (1 Macc 1:11-15; 2:42-48). The result was the social oppression and harassment that made the repeated pleas for vindication and divine intervention, in such psalms as 10, 69, 140, and 149, painfully relevant in postexilic worship. This persecution reached a horrifying climax of cruelty during the Maccabean age, provoking armed resistance in response (2 Macc 6–7; Heb 11:35-38).<\/p>\n<p>Thus, despite her confidence in God’s sovereignty and “protection,” Israel learned that right does not always prosper in this world, that faithfulness to truth does not ensure immunity from suffering, sacrifice, or martyrdom.<\/p>\n<p>This acceptance of the high cost of righteousness was inherited by Christianity. Jesus repeatedly warned of persecution, even within households, and urged “armed” preparation for it, promising the Spirit’s assistance at judicial examinations (Mt 5:11-12; 10:16-23, 34-36; 23:34; Lk 6:26; 22:35-36). Jesus was deeply angered by the murder of John the Baptist by Herod (Lk 23:9), and he foresaw his own fate. Because he criticized the legalism and nationalism of the Pharisees, and the compromises of the Sadducees to protect their own privileges (Jn 11:47-50), and because he disappointed the militaristic hopes set upon the Messiah by the common people, Jesus knew he would be rejected. His call to discipleship came to include warnings of danger, reviling, slander, accusation, flogging, arraignment before courts, hatred, and death. He frankly invited followers to prepare for his crucifixion, as the only way to life and the kingdom (Mt 16:21-26; 20:17-22; Mk 10:29-30; Jn 15:18-25; 16:1-4). Jesus was killed on the charges of subverting the nation, forbidding payment of taxes to the Romans, and claiming to be king (Lk 23:2).<\/p>\n<p>The first persecution of the church by Jewish authorities was provoked mainly by Peter’s accusations concerning the murder of the Messiah. As apostolic influence increased, official action came to include imprisonment and beating (Acts 5:17, 40). The powerful advocacy of the Hellenist Stephen provoked a Jewish mob to stone him (Acts 6–7)—the signal for “a great persecution,” scattering most Christians from Jerusalem. The conversion of the archpersecutor Saul of Tarsus marked a resounding victory over opposition, and Herod’s sudden death just after attacking the church “to please the Jews” was another (Acts 12:1-3, 20-24).<\/p>\n<p>As Christianity moved into the Gentile world, a new cause of Jewish persecution arose as disturbances began to occur in the synagogues (Acts 13:44-45, 50; 14:1-6, 19; 17:1, 5, 13; 18:4-6, 12). In addition, the healing of the slave girl at Philippi led to the disciples’ imprisonment (16:19-24); at Ephesus, the effect of Christian preaching on the trade of idol makers occasioned a dangerous threat, which the authorities averted (19:23-41). Paul averted the plot of more than 40 men who vowed to ambush him and kill him (21:4-36; 23:12-15). And the book of Acts closes with Paul awaiting trial before Caesar (28:30-31).<\/p>\n<p>Throughout this period, persecution of Christians was sporadic, local, and mainly Jewish, provoked by envy of the church’s missionary success. Officially, Christianity, as a Jewish sect (Acts 24:5, 14), shared the state’s legal recognition won by the Jews. Thus, Paul received Roman protection at Paphos, Philippi, Corinth, Ephesus, and Jerusalem from governors Felix and Festus and their adviser Herod Agrippa, as well as from the centurion conveying him to Rome. This explains Paul’s confident appeal to Caesar; an imperial acquittal would ensure Christianity freedom from harassment throughout the empire.<\/p>\n<p>Paul’s attitude to persecution included regretful remembrance of his own persecuting days (Acts 22:4; 26:9-11; Gal 1:22-24), deliberate acceptance of risks in obedience to Christ (Acts 20:22-24; 21:13), continual warning that tribulation is inseparable from discipleship (Acts 14:22; Rom 5:3; 12:12; 1 Thes 3:4), and assurance that in every form of tribulation Christians are more than conquerors (Rom 8:35-37).<\/p>\n<p>Almost certainly, Paul was beheaded during fierce persecution at Rome following the fire for which the Christians were blamed. Christians were often accused of “atheism” (rejecting polytheism), of appealing only to slave classes, of “scandalous” love feasts, and unsociable, austere behavior (cf. Jn 15:19), making them a popular target for blame.<\/p>\n<p>About this time, Peter warned Christians in the East of the danger confronting the church. For a little while, “various trials” only prove the genuineness of faith (1 Pt 1:6). Slander should be answered by blameless living. Honor should be paid to the authorities. Suffering for righteousness should be accepted without fear. Let Christians prepare respectful defenses, with consciences clear of blame. If they suffer for doing right, remember that Christ did too—for them. Thus they must “arm” themselves for suffering (4:1), and not be surprised at persecution as “something strange” (v 12). They are sharing Christ’s sufferings. His final word is “Stand fast!”<\/p>\n<p>Mark, too, is thought to have written at this time for the benefit of the suffering Roman church. His Gospel dwells upon Christ’s conflict, its causes and forms, and vividly portrays Christ’s own heroic death. Like Peter, Mark meets persecution by pointing back to the suffering Lord.<\/p>\n<p>Somewhat later, Christianity was exposed as an “illegal religion,” no longer a protected sect of Judaism, by the introduction into synagogue services of a prayer against “Nazarenes,” which Christians could not offer. Thereafter, the church was liable to official suppression. Rome readily incorporated old, national religions into state rituals for the sake of imperial unity, but she resisted new, nonconformist movements, especially those with secret meetings (i.e., the Eucharist), as politically dangerous (cf. Acts 17:6-7).<\/p>\n<p>Toward the end of the century, faced with a growing church and political unrest, the state required public “worship” of “the genius of Rome” alongside any other religious rites. In Domitian’s reign (<span>AD<\/span> 81–96) this became worship of the living emperor, with elaborate temples and an official priesthood. When Christians refused, acknowledging Jesus alone as divine Lord, official, and increasingly barbaric, persecution began. It is probable that Revelation reflects this situation (Rv 1:9; 2:13; 6:9; 13; 19:2). So the Bible ends as it began, with the theme of the persecution of the people of God.<\/p>\n<p><em>See also<\/em> Suffering; Tribulation.<\/p>","summary_ro":"PERSECUTION Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-t...","summary_en":"PERSECUTION Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-t...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58895,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:4","title_en":"Study Note: Evrei 11:4","content_ro":"<p><strong>11:4<\/strong> <em>Abel:<\/em> See Gen 4:3-5. • <em>evidence that he was a righteous man:<\/em> Cp. Heb 10:38. • <em>he still speaks to us:<\/em> The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24).<\/p>","content_en":"<p><strong>11:4<\/strong> <em>Abel:<\/em> See Gen 4:3-5. • <em>evidence that he was a righteous man:<\/em> Cp. Heb 10:38. • <em>he still speaks to us:<\/em> The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24).<\/p>","summary_ro":"11:4 Abel: See Gen 4:3-5. • evidence that he was a righteous man: Cp. Heb 10:38. • he still speaks to us: The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24).","summary_en":"11:4 Abel: See Gen 4:3-5. • evidence that he was a righteous man: Cp. Heb 10:38. • he still speaks to us: The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86521,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:4","title_en":"Study Note: Evrei 11:4","content_ro":"<p><strong>11:4<\/strong> <em>Abel:<\/em> See Gen 4:3-5. • <em>evidence that he was a righteous man:<\/em> Cp. Heb 10:38. • <em>he still speaks to us:<\/em> The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24).<\/p>","content_en":"<p><strong>11:4<\/strong> <em>Abel:<\/em> See Gen 4:3-5. • <em>evidence that he was a righteous man:<\/em> Cp. Heb 10:38. • <em>he still speaks to us:<\/em> The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24).<\/p>","summary_ro":"11:4 Abel: See Gen 4:3-5. • evidence that he was a righteous man: Cp. Heb 10:38. • he still speaks to us: The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24).","summary_en":"11:4 Abel: See Gen 4:3-5. • evidence that he was a righteous man: Cp. Heb 10:38. • he still speaks to us: The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114147,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:4","title_en":"Study Note: Evrei 11:4","content_ro":"<p><strong>11:4<\/strong> <em>Abel:<\/em> See Gen 4:3-5. • <em>evidence that he was a righteous man:<\/em> Cp. Heb 10:38. • <em>he still speaks to us:<\/em> The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24).<\/p>","content_en":"<p><strong>11:4<\/strong> <em>Abel:<\/em> See Gen 4:3-5. • <em>evidence that he was a righteous man:<\/em> Cp. Heb 10:38. • <em>he still speaks to us:<\/em> The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24).<\/p>","summary_ro":"11:4 Abel: See Gen 4:3-5. • evidence that he was a righteous man: Cp. Heb 10:38. • he still speaks to us: The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24).","summary_en":"11:4 Abel: See Gen 4:3-5. • evidence that he was a righteous man: Cp. Heb 10:38. • he still speaks to us: The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141773,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:4","title_en":"Study Note: Evrei 11:4","content_ro":"<p><strong>11:4<\/strong> <em>Abel:<\/em> See Gen 4:3-5. • <em>evidence that he was a righteous man:<\/em> Cp. Heb 10:38. • <em>he still speaks to us:<\/em> The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24).<\/p>","content_en":"<p><strong>11:4<\/strong> <em>Abel:<\/em> See Gen 4:3-5. • <em>evidence that he was a righteous man:<\/em> Cp. Heb 10:38. • <em>he still speaks to us:<\/em> The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24).<\/p>","summary_ro":"11:4 Abel: See Gen 4:3-5. • evidence that he was a righteous man: Cp. Heb 10:38. • he still speaks to us: The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24).","summary_en":"11:4 Abel: See Gen 4:3-5. • evidence that he was a righteous man: Cp. Heb 10:38. • he still speaks to us: The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64197,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Protects His Servant","title_en":"God Protects His Servant","content_ro":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","content_en":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","summary_ro":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","summary_en":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91823,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Protects His Servant","title_en":"God Protects His Servant","content_ro":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","content_en":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","summary_ro":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","summary_en":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119449,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Protects His Servant","title_en":"God Protects His Servant","content_ro":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","content_en":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","summary_ro":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","summary_en":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147075,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Protects His Servant","title_en":"God Protects His Servant","content_ro":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","content_en":"<h3>God Protects His Servant<\/h3>\n<p>When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19).<\/p>\n<p>During Josiah’s reign (640–609 <span>BC<\/span>), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 <span>BC<\/span>). Hostility from the king and his officials surfaced quickly, and Jeremiah suddenly found his life in danger. But the Lord reassured him of divine protection (see 11:18-23). That promise seemed to be contradicted when Pashhur arrested Jeremiah, had him whipped, and placed him in stocks (20:1-2). Jeremiah rebuked the Lord for seemingly misleading him, but he soon regained his trust in the Lord (20:7-13). On another occasion early in Jehoiakim’s reign, Jeremiah was arrested and placed on trial (ch 26). The Lord fulfilled his promise to strengthen Jeremiah inwardly, which allowed the prophet to remain calm. Physical protection came from some elders in the community who had served under King Josiah. They reminded the group of Hezekiah’s response to danger a century before, and Ahikam saved Jeremiah’s life (26:24). Jeremiah then went into hiding when Jehoiakim’s officers sought to kill him, and the Lord allowed Jeremiah to remain hidden until after Jehoiakim’s death (36:19-20, 26).<\/p>\n<p>The new king, Zedekiah, was kinder to Jeremiah; nonetheless, Jeremiah’s life was in danger several times during the siege of Jerusalem. At one point, the king’s officials cast him into a muddy cistern. God protected Jeremiah by prompting a foreigner, Ebed-melech, to rescue the prophet. Zedekiah then placed Jeremiah in protective custody (ch 38).<\/p>\n<p>Jeremiah survived the fall of Jerusalem, though he was almost taken captive to Babylon. God prompted the Babylonian general to release Jeremiah from bondage and to give him a choice between going to Babylon as a free man and staying with Gedaliah, the newly appointed governor of Judah (39:11-14; 40:1-6). God also protected Jeremiah from Johanan and his companions, who took Jeremiah and Baruch to Egypt against their will (43:1-7).<\/p>\n<p>God faithfully kept his promises to Jeremiah, as he still faithfully keeps his promises to all his people. He does not always promise to physically protect those who serve him (see 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; 1 Pet 2:21-23; 3:14-17; Rev 14:12), but he does promise eternal salvation to those who trust in him (Jas 1:12; 1 Pet 1:6-9; 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 20:3-7; 31:24; Num 14:10-35; 2 Kgs 6:14-20; Job 1:9-11; Ps 91:1-16; Jer 1:18-19; 11:18-23; 20:1-2, 7-13; 26:24; 36:19-20, 26; 39:11-14; Matt 2:13-22; 10:28-31; John 15:20; Acts 12:1-11; 2 Cor 6:4-5; 2 Tim 2:10-13; 3:11-13; Heb 11:4-37; Jas 1:12; 1 Pet 1:6; 3:14-17; 4:12-19; Rev 14:12<\/p>","summary_ro":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","summary_en":"God Protects His Servant When God called Jeremiah as his messenger, he promised to protect him. One aspect of this protection was spiritual, as the Lord gave Jeremiah the inner strength of a fortified city (Jer 1:18). God’s protection was also physical: “They will fight you, but they will fail” (1:19). During Josiah’s reign (640–609 BC), Jeremiah did not encounter much personal danger, but the situation changed dramatically when Jehoiakim came to power (609–598 BC). Hostility from the king an...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":15831,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heaven","title_en":"Heaven","content_ro":"<h3>HEAVEN<\/h3>\n<p>Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on foundations and pillars (2 Sm 22:8) and spread out above the earth, with rain descending through its doors (Ps 78:23). The keynote of the OT revelation about the physical heavens is set forth in Psalms 8 and 19:1-6. Elsewhere the OT speaks of the atmospheric heavens as the region of the clouds (Ps 147:8), winds (Zec 2:6), rain (Dt 11:11), thunder (1 Sm 2:10), dew (Dt 33:13), frost (Jb 38:29), and the abode of birds (Gn 1:26, 30). It is also the locale of such destructive forces as hail (Jos 10:11), fire, and brimstone (Gn 19:24). In the NT this notion of the vaulted expanse of the sky as the region in which the elements, clouds, and tempests gather (Mt 16:2; Lk 4:25) and birds fly (Lk 9:58) is continued.<\/p>\n<p>In addition to the atmospheric regions, the Hebrew idea of the physical heavens includes stellar space, which ultimately embraces the universe. The heavenly bodies of the stellar heavens were viewed by the Hebrews as inexpressibly glorious manifestations of God’s handiwork without having any power or vitality of their own. These include the sun, moon, planets, and stars, which were but lights in the firmament of the heavens (Gn 1:14; 15:5). As such, they were regarded as unworthy of worship because God had, by his own will and grace, made humans superior to them. In fact, the Hebrews were expressly forbidden to worship the stellar bodies (Ex 20:4), the gods and goddesses who represented them (Jer 44:17-25), or to participate in astrological speculation (Is 47:13). Hence, this unique theological ordinance differentiated the Hebrews, who viewed the heavenly bodies as made and moved by the will of God, from the superstitious heathen, who worshiped them.<\/p>\n<p>The term “heaven of heavens” (Dt 10:14; see also <span>kjv<\/span> 1 Kgs 8:27; Pss 68:33; 148:4) is the literal English rendition of the Hebrew idiom for the superlative “the highest heaven.” Some have thought this the counterpart to Paul’s expression “the third heaven” (2 Cor 12:2), which parallels the classical Greek conception of three heavens. This notion was subsequently adopted by the Roman Catholic medieval church and in the Latin form of <em>Coelum Aqueum, Coelum Sidereum,<\/em> and <em>Coelum Empyreum.<\/em> The basic concept followed the Greek view, and it coincides with the OT view of the physical and spiritual heavens as indicated earlier. Those who follow this approach tend to regard this third heaven as the place reached by the souls of the blessed as they pass through the two lower regions of the atmosphere and outer space containing the celestial bodies, and enter into the uttermost reaches of the universe.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Lord Jesus indicated that heaven is the dwelling place of God (Mt 6:9). Jesus, during his earthly ministry, repeatedly claimed that he had come from heaven (Jn 3:13; 6:33-51); and on at least three occasions utterances from heaven confirmed these claims (Mt 3:16-17; 17:5; Jn 12:28). There is where the true tabernacle stands, of which the earthly tabernacle was merely a shadow (cf. Heb 8:1-5). That abode of God was in view when the apostle Paul wrote of “the third heaven” (2 Cor 12:2). As such, it is often seen as a synonym for God himself (cf. Mt 23:22; Lk 15:18).<\/p>\n<p>After Jesus’ ascension, recorded in Acts 1:6-11, two angels reminded the disciples that Jesus would return again from heaven. This was later confirmed by the apostle Paul (1 Cor 15:1-11; Eph 4:7-16; 1 Tm 3:16) and reiterated in the summary of the teachings of the NT known as the Apostles’ Creed. In all, the relationship of Jesus Christ to the heavenly abode of God is inextricably interwoven in the NT and is inseparable from the gospel message itself. Indeed, it is from the “right hand of God” that Christ forever lives to make intercession for those who have come to him by faith (Heb 7:25; cf. Mk 14:62).<\/p>\n<p>Paul asserts that the believer’s body will be made conformable to the glorious body of Jesus Christ when Christ returns from heaven (Phil 3:20-21). The believers need such a heavenly body to match their heavenly citizenship. The term “citizenship” (<span>kjv<\/span>) or “commonwealth” (<span>rsv<\/span>) implies a colony of individuals who live in a foreign country while observing the laws of their homeland instead of the land in which they reside (cf. Acts 22:28). The implication for believers is quite clear: They are to live according to the moral and ethical principles of God as revealed from heaven regardless of the standards proclaimed by the world. They have been raised together with Christ and have been instructed to “seek the things that are above, where Christ is, seated at the right hand of God” (Col 3:1). From there Christ has blessed his followers “with every spiritual blessing in the heavenly places” (Eph 1:3). The expression “in the heavenly places” is peculiar to Ephesians (see 1:3, 20; 2:6; 3:10; 6:12), suggesting that the blessings of the spiritual world are not relegated to some remote future time or place but can be perceived by faith here and now. That is why believers are said to have been made partakers already in the heavenly calling (Heb 3:1; 6:4).<\/p>\n<p>In the meanwhile, believers look forward to a new heaven and a new earth with the new Jerusalem. There will be no tears, sorrow, pain, death, and night there because the Son of God will be there (Rv 21:1-4, 27; 22:1-5), and in the resurrected state there will be no marrying or giving in marriage (Lk 20:27-38). At least two OT saints, Enoch (Gn 5:22-24; Heb 11:5) and Elijah (2 Kgs 2:11), were translated directly into the presence of God—into heaven. In addition to Paul’s statement about the third heaven, John was called into heaven (Rv 4:1), a heaven that is intended to be populated (cf. 19:1). All believers will ultimately dwell in heaven in their resurrection bodies, which they will receive when the Lord comes for them from heaven (1 Thes 4:16-17; Rv 19:1-4). The Lord will also give treasures and rewards at that time (Mt 5:12; 1 Cor 9:25; 2 Cor 5:1; 2 Tm 4:8; Jas 1:12; 1 Pt 1:4; 5:4; Rv 2:10; 4:10).<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; New Heavens and New Earth; Paradise.<\/p>","content_en":"<h3>HEAVEN<\/h3>\n<p>Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on foundations and pillars (2 Sm 22:8) and spread out above the earth, with rain descending through its doors (Ps 78:23). The keynote of the OT revelation about the physical heavens is set forth in Psalms 8 and 19:1-6. Elsewhere the OT speaks of the atmospheric heavens as the region of the clouds (Ps 147:8), winds (Zec 2:6), rain (Dt 11:11), thunder (1 Sm 2:10), dew (Dt 33:13), frost (Jb 38:29), and the abode of birds (Gn 1:26, 30). It is also the locale of such destructive forces as hail (Jos 10:11), fire, and brimstone (Gn 19:24). In the NT this notion of the vaulted expanse of the sky as the region in which the elements, clouds, and tempests gather (Mt 16:2; Lk 4:25) and birds fly (Lk 9:58) is continued.<\/p>\n<p>In addition to the atmospheric regions, the Hebrew idea of the physical heavens includes stellar space, which ultimately embraces the universe. The heavenly bodies of the stellar heavens were viewed by the Hebrews as inexpressibly glorious manifestations of God’s handiwork without having any power or vitality of their own. These include the sun, moon, planets, and stars, which were but lights in the firmament of the heavens (Gn 1:14; 15:5). As such, they were regarded as unworthy of worship because God had, by his own will and grace, made humans superior to them. In fact, the Hebrews were expressly forbidden to worship the stellar bodies (Ex 20:4), the gods and goddesses who represented them (Jer 44:17-25), or to participate in astrological speculation (Is 47:13). Hence, this unique theological ordinance differentiated the Hebrews, who viewed the heavenly bodies as made and moved by the will of God, from the superstitious heathen, who worshiped them.<\/p>\n<p>The term “heaven of heavens” (Dt 10:14; see also <span>kjv<\/span> 1 Kgs 8:27; Pss 68:33; 148:4) is the literal English rendition of the Hebrew idiom for the superlative “the highest heaven.” Some have thought this the counterpart to Paul’s expression “the third heaven” (2 Cor 12:2), which parallels the classical Greek conception of three heavens. This notion was subsequently adopted by the Roman Catholic medieval church and in the Latin form of <em>Coelum Aqueum, Coelum Sidereum,<\/em> and <em>Coelum Empyreum.<\/em> The basic concept followed the Greek view, and it coincides with the OT view of the physical and spiritual heavens as indicated earlier. Those who follow this approach tend to regard this third heaven as the place reached by the souls of the blessed as they pass through the two lower regions of the atmosphere and outer space containing the celestial bodies, and enter into the uttermost reaches of the universe.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Lord Jesus indicated that heaven is the dwelling place of God (Mt 6:9). Jesus, during his earthly ministry, repeatedly claimed that he had come from heaven (Jn 3:13; 6:33-51); and on at least three occasions utterances from heaven confirmed these claims (Mt 3:16-17; 17:5; Jn 12:28). There is where the true tabernacle stands, of which the earthly tabernacle was merely a shadow (cf. Heb 8:1-5). That abode of God was in view when the apostle Paul wrote of “the third heaven” (2 Cor 12:2). As such, it is often seen as a synonym for God himself (cf. Mt 23:22; Lk 15:18).<\/p>\n<p>After Jesus’ ascension, recorded in Acts 1:6-11, two angels reminded the disciples that Jesus would return again from heaven. This was later confirmed by the apostle Paul (1 Cor 15:1-11; Eph 4:7-16; 1 Tm 3:16) and reiterated in the summary of the teachings of the NT known as the Apostles’ Creed. In all, the relationship of Jesus Christ to the heavenly abode of God is inextricably interwoven in the NT and is inseparable from the gospel message itself. Indeed, it is from the “right hand of God” that Christ forever lives to make intercession for those who have come to him by faith (Heb 7:25; cf. Mk 14:62).<\/p>\n<p>Paul asserts that the believer’s body will be made conformable to the glorious body of Jesus Christ when Christ returns from heaven (Phil 3:20-21). The believers need such a heavenly body to match their heavenly citizenship. The term “citizenship” (<span>kjv<\/span>) or “commonwealth” (<span>rsv<\/span>) implies a colony of individuals who live in a foreign country while observing the laws of their homeland instead of the land in which they reside (cf. Acts 22:28). The implication for believers is quite clear: They are to live according to the moral and ethical principles of God as revealed from heaven regardless of the standards proclaimed by the world. They have been raised together with Christ and have been instructed to “seek the things that are above, where Christ is, seated at the right hand of God” (Col 3:1). From there Christ has blessed his followers “with every spiritual blessing in the heavenly places” (Eph 1:3). The expression “in the heavenly places” is peculiar to Ephesians (see 1:3, 20; 2:6; 3:10; 6:12), suggesting that the blessings of the spiritual world are not relegated to some remote future time or place but can be perceived by faith here and now. That is why believers are said to have been made partakers already in the heavenly calling (Heb 3:1; 6:4).<\/p>\n<p>In the meanwhile, believers look forward to a new heaven and a new earth with the new Jerusalem. There will be no tears, sorrow, pain, death, and night there because the Son of God will be there (Rv 21:1-4, 27; 22:1-5), and in the resurrected state there will be no marrying or giving in marriage (Lk 20:27-38). At least two OT saints, Enoch (Gn 5:22-24; Heb 11:5) and Elijah (2 Kgs 2:11), were translated directly into the presence of God—into heaven. In addition to Paul’s statement about the third heaven, John was called into heaven (Rv 4:1), a heaven that is intended to be populated (cf. 19:1). All believers will ultimately dwell in heaven in their resurrection bodies, which they will receive when the Lord comes for them from heaven (1 Thes 4:16-17; Rv 19:1-4). The Lord will also give treasures and rewards at that time (Mt 5:12; 1 Cor 9:25; 2 Cor 5:1; 2 Tm 4:8; Jas 1:12; 1 Pt 1:4; 5:4; Rv 2:10; 4:10).<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; New Heavens and New Earth; Paradise.<\/p>","summary_ro":"HEAVEN Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven. In the Old Testament The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on found...","summary_en":"HEAVEN Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven. In the Old Testament The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on found...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58896,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:5","title_en":"Study Note: Evrei 11:5","content_ro":"<p><strong>11:5<\/strong> <em>Enoch was taken up to heaven<\/em> and thus did not face a normal death (see Gen 5:21-24). • <em>“he disappeared, because God took him”:<\/em> Gen 5:24.<\/p>","content_en":"<p><strong>11:5<\/strong> <em>Enoch was taken up to heaven<\/em> and thus did not face a normal death (see Gen 5:21-24). • <em>“he disappeared, because God took him”:<\/em> Gen 5:24.<\/p>","summary_ro":"11:5 Enoch was taken up to heaven and thus did not face a normal death (see Gen 5:21-24). • “he disappeared, because God took him”: Gen 5:24.","summary_en":"11:5 Enoch was taken up to heaven and thus did not face a normal death (see Gen 5:21-24). • “he disappeared, because God took him”: Gen 5:24.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86522,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:5","title_en":"Study Note: Evrei 11:5","content_ro":"<p><strong>11:5<\/strong> <em>Enoch was taken up to heaven<\/em> and thus did not face a normal death (see Gen 5:21-24). • <em>“he disappeared, because God took him”:<\/em> Gen 5:24.<\/p>","content_en":"<p><strong>11:5<\/strong> <em>Enoch was taken up to heaven<\/em> and thus did not face a normal death (see Gen 5:21-24). • <em>“he disappeared, because God took him”:<\/em> Gen 5:24.<\/p>","summary_ro":"11:5 Enoch was taken up to heaven and thus did not face a normal death (see Gen 5:21-24). • “he disappeared, because God took him”: Gen 5:24.","summary_en":"11:5 Enoch was taken up to heaven and thus did not face a normal death (see Gen 5:21-24). • “he disappeared, because God took him”: Gen 5:24.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114148,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:5","title_en":"Study Note: Evrei 11:5","content_ro":"<p><strong>11:5<\/strong> <em>Enoch was taken up to heaven<\/em> and thus did not face a normal death (see Gen 5:21-24). • <em>“he disappeared, because God took him”:<\/em> Gen 5:24.<\/p>","content_en":"<p><strong>11:5<\/strong> <em>Enoch was taken up to heaven<\/em> and thus did not face a normal death (see Gen 5:21-24). • <em>“he disappeared, because God took him”:<\/em> Gen 5:24.<\/p>","summary_ro":"11:5 Enoch was taken up to heaven and thus did not face a normal death (see Gen 5:21-24). • “he disappeared, because God took him”: Gen 5:24.","summary_en":"11:5 Enoch was taken up to heaven and thus did not face a normal death (see Gen 5:21-24). • “he disappeared, because God took him”: Gen 5:24.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141774,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:5","title_en":"Study Note: Evrei 11:5","content_ro":"<p><strong>11:5<\/strong> <em>Enoch was taken up to heaven<\/em> and thus did not face a normal death (see Gen 5:21-24). • <em>“he disappeared, because God took him”:<\/em> Gen 5:24.<\/p>","content_en":"<p><strong>11:5<\/strong> <em>Enoch was taken up to heaven<\/em> and thus did not face a normal death (see Gen 5:21-24). • <em>“he disappeared, because God took him”:<\/em> Gen 5:24.<\/p>","summary_ro":"11:5 Enoch was taken up to heaven and thus did not face a normal death (see Gen 5:21-24). • “he disappeared, because God took him”: Gen 5:24.","summary_en":"11:5 Enoch was taken up to heaven and thus did not face a normal death (see Gen 5:21-24). • “he disappeared, because God took him”: Gen 5:24.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":58897,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:6","title_en":"Study Note: Evrei 11:6","content_ro":"<p><strong>11:6<\/strong> <em>it is impossible to please God without faith:<\/em> The author alludes to 10:38, which quotes Hab 2:4. • Faith must include believing <em>that God exists and that he rewards those who sincerely seek him<\/em>. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.<\/p>","content_en":"<p><strong>11:6<\/strong> <em>it is impossible to please God without faith:<\/em> The author alludes to 10:38, which quotes Hab 2:4. • Faith must include believing <em>that God exists and that he rewards those who sincerely seek him<\/em>. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.<\/p>","summary_ro":"11:6 it is impossible to please God without faith: The author alludes to 10:38, which quotes Hab 2:4. • Faith must include believing that God exists and that he rewards those who sincerely seek him. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.","summary_en":"11:6 it is impossible to please God without faith: The author alludes to 10:38, which quotes Hab 2:4. • Faith must include believing that God exists and that he rewards those who sincerely seek him. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86523,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:6","title_en":"Study Note: Evrei 11:6","content_ro":"<p><strong>11:6<\/strong> <em>it is impossible to please God without faith:<\/em> The author alludes to 10:38, which quotes Hab 2:4. • Faith must include believing <em>that God exists and that he rewards those who sincerely seek him<\/em>. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.<\/p>","content_en":"<p><strong>11:6<\/strong> <em>it is impossible to please God without faith:<\/em> The author alludes to 10:38, which quotes Hab 2:4. • Faith must include believing <em>that God exists and that he rewards those who sincerely seek him<\/em>. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.<\/p>","summary_ro":"11:6 it is impossible to please God without faith: The author alludes to 10:38, which quotes Hab 2:4. • Faith must include believing that God exists and that he rewards those who sincerely seek him. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.","summary_en":"11:6 it is impossible to please God without faith: The author alludes to 10:38, which quotes Hab 2:4. • Faith must include believing that God exists and that he rewards those who sincerely seek him. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114149,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:6","title_en":"Study Note: Evrei 11:6","content_ro":"<p><strong>11:6<\/strong> <em>it is impossible to please God without faith:<\/em> The author alludes to 10:38, which quotes Hab 2:4. • Faith must include believing <em>that God exists and that he rewards those who sincerely seek him<\/em>. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.<\/p>","content_en":"<p><strong>11:6<\/strong> <em>it is impossible to please God without faith:<\/em> The author alludes to 10:38, which quotes Hab 2:4. • Faith must include believing <em>that God exists and that he rewards those who sincerely seek him<\/em>. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.<\/p>","summary_ro":"11:6 it is impossible to please God without faith: The author alludes to 10:38, which quotes Hab 2:4. • Faith must include believing that God exists and that he rewards those who sincerely seek him. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.","summary_en":"11:6 it is impossible to please God without faith: The author alludes to 10:38, which quotes Hab 2:4. • Faith must include believing that God exists and that he rewards those who sincerely seek him. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141775,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:6","title_en":"Study Note: Evrei 11:6","content_ro":"<p><strong>11:6<\/strong> <em>it is impossible to please God without faith:<\/em> The author alludes to 10:38, which quotes Hab 2:4. • Faith must include believing <em>that God exists and that he rewards those who sincerely seek him<\/em>. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.<\/p>","content_en":"<p><strong>11:6<\/strong> <em>it is impossible to please God without faith:<\/em> The author alludes to 10:38, which quotes Hab 2:4. • Faith must include believing <em>that God exists and that he rewards those who sincerely seek him<\/em>. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.<\/p>","summary_ro":"11:6 it is impossible to please God without faith: The author alludes to 10:38, which quotes Hab 2:4. • Faith must include believing that God exists and that he rewards those who sincerely seek him. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.","summary_en":"11:6 it is impossible to please God without faith: The author alludes to 10:38, which quotes Hab 2:4. • Faith must include believing that God exists and that he rewards those who sincerely seek him. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67724,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"By Faith","title_en":"By Faith","content_ro":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","content_en":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","summary_ro":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","summary_en":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95350,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"By Faith","title_en":"By Faith","content_ro":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","content_en":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","summary_ro":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","summary_en":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122976,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"By Faith","title_en":"By Faith","content_ro":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","content_en":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","summary_ro":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","summary_en":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150602,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"By Faith","title_en":"By Faith","content_ro":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","content_en":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","summary_ro":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","summary_en":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":40503,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Noah","title_en":"Noah","content_ro":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","content_en":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","summary_ro":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","summary_en":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68129,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Noah","title_en":"Noah","content_ro":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","content_en":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","summary_ro":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","summary_en":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95755,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Noah","title_en":"Noah","content_ro":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","content_en":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","summary_ro":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","summary_en":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123381,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Noah","title_en":"Noah","content_ro":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","content_en":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","summary_ro":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","summary_en":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12454,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Flood","title_en":"the Flood","content_ro":"<h3>FLOOD, The<\/h3>\n<p>Rising and overflowing of water to cover the land, specifically the flood of Noah.<\/p>\n<p class=\"h2\" id=\"BiblicalAccount\">Biblical Account<\/p>\n<p>The narrative of Noah’s flood, found in Genesis 6–9, is referred to frequently elsewhere in the Bible, in each case being mentioned as a historical event (Gn 10:1, 32; 11:10; Mt 24:38-39; Lk 17:27; 2 Pt 2:5). According to the biblical account, God brought about the Flood because of human society’s increasing deterioration, which finally reached a point where “the wickedness of man was great in the earth” (Gn 6:5, <span>rsv<\/span>). God determined to destroy the race and to begin again with a new people who would obey him (cf. Gn 1:26-28). Of all the people on earth, only Noah, his sons, and their wives remained faithful to the Lord. They became God’s means of repopulating the earth following its watery destruction. After a period of 120 years’ preparation, during which Noah built a great ship and preached God’s coming judgment (Gn 6:3; cf. Heb 11:7; 1 Pt 3:20; 2 Pt 2:5), the Flood came in the form of heavy rain, giving rise to subterranean waters (Gn 7:11). Only the selected pairs of land animals brought aboard the vessel were saved from the onslaught. For more than a year the waters prevailed, until finally the waters receded and the earth was dry and habitable again (Gn 7:6-12, 24; 8:3-6, 10-14). When Noah and his family left the ark, they offered sacrifices to God in thanksgiving. God then promised that he would never again destroy the earth by a flood.<\/p>\n<p class=\"h2\" id=\"ExtentoftheFlood\">Extent of the Flood<\/p>\n<p>Scholars who view the flood account as history are divided as to its geographical extent. An objective reading of the story would seem to indicate that the whole earth was flooded, even to the height of the highest mountains (Gn 7:17-20; 8:4). Some have argued that waters high enough to cover “all the high mountains under the whole heaven” (7:19, <span>rsv<\/span>) would extend over the entire earth. Some advocates of a local flood respond that the narrative uses the language of appearance (that is, to Noah it <em>appeared<\/em> that all the earth was flooded). Thus a universal flood was unnecessary, for God wished to destroy only the human race, which at that time may have lived only in Mesopotamia. Others point out translation difficulties in the use of the word “earth.” In Genesis 1:1, it is part of an ancient idiomatic expression denoting totality (“heaven and earth” means “cosmos”). Sometimes “earth” describes a person’s country (Gn 47:13), the soil itself (23:15), and so on. Thus, one should not necessarily assume that the use of the word in the Genesis flood story implies the complete inundation of the world.<\/p>\n<p>Some advocates of a universal flood use the presence of marine fossils on the tops of the world’s highest mountains in support of their arguments. But others disagree, saying that since all the mountains originally emerged from the seas, they would be expected to preserve traces of their marine ancestry on their summits. One’s view on the matter must be determined in the final analysis on theological considerations as well as interpretive factors. <em>See<\/em> “Scientific Evidence for the Flood?”.<\/p>\n<p><em>See also<\/em> Gilgamesh Epic; Noah #1.<\/p>","content_en":"<h3>FLOOD, The<\/h3>\n<p>Rising and overflowing of water to cover the land, specifically the flood of Noah.<\/p>\n<p class=\"h2\" id=\"BiblicalAccount\">Biblical Account<\/p>\n<p>The narrative of Noah’s flood, found in Genesis 6–9, is referred to frequently elsewhere in the Bible, in each case being mentioned as a historical event (Gn 10:1, 32; 11:10; Mt 24:38-39; Lk 17:27; 2 Pt 2:5). According to the biblical account, God brought about the Flood because of human society’s increasing deterioration, which finally reached a point where “the wickedness of man was great in the earth” (Gn 6:5, <span>rsv<\/span>). God determined to destroy the race and to begin again with a new people who would obey him (cf. Gn 1:26-28). Of all the people on earth, only Noah, his sons, and their wives remained faithful to the Lord. They became God’s means of repopulating the earth following its watery destruction. After a period of 120 years’ preparation, during which Noah built a great ship and preached God’s coming judgment (Gn 6:3; cf. Heb 11:7; 1 Pt 3:20; 2 Pt 2:5), the Flood came in the form of heavy rain, giving rise to subterranean waters (Gn 7:11). Only the selected pairs of land animals brought aboard the vessel were saved from the onslaught. For more than a year the waters prevailed, until finally the waters receded and the earth was dry and habitable again (Gn 7:6-12, 24; 8:3-6, 10-14). When Noah and his family left the ark, they offered sacrifices to God in thanksgiving. God then promised that he would never again destroy the earth by a flood.<\/p>\n<p class=\"h2\" id=\"ExtentoftheFlood\">Extent of the Flood<\/p>\n<p>Scholars who view the flood account as history are divided as to its geographical extent. An objective reading of the story would seem to indicate that the whole earth was flooded, even to the height of the highest mountains (Gn 7:17-20; 8:4). Some have argued that waters high enough to cover “all the high mountains under the whole heaven” (7:19, <span>rsv<\/span>) would extend over the entire earth. Some advocates of a local flood respond that the narrative uses the language of appearance (that is, to Noah it <em>appeared<\/em> that all the earth was flooded). Thus a universal flood was unnecessary, for God wished to destroy only the human race, which at that time may have lived only in Mesopotamia. Others point out translation difficulties in the use of the word “earth.” In Genesis 1:1, it is part of an ancient idiomatic expression denoting totality (“heaven and earth” means “cosmos”). Sometimes “earth” describes a person’s country (Gn 47:13), the soil itself (23:15), and so on. Thus, one should not necessarily assume that the use of the word in the Genesis flood story implies the complete inundation of the world.<\/p>\n<p>Some advocates of a universal flood use the presence of marine fossils on the tops of the world’s highest mountains in support of their arguments. But others disagree, saying that since all the mountains originally emerged from the seas, they would be expected to preserve traces of their marine ancestry on their summits. One’s view on the matter must be determined in the final analysis on theological considerations as well as interpretive factors. <em>See<\/em> “Scientific Evidence for the Flood?”.<\/p>\n<p><em>See also<\/em> Gilgamesh Epic; Noah #1.<\/p>","summary_ro":"FLOOD, The Rising and overflowing of water to cover the land, specifically the flood of Noah. Biblical Account The narrative of Noah’s flood, found in Genesis 6–9, is referred to frequently elsewhere in the Bible, in each case being mentioned as a historical event (Gn 10:1, 32; 11:10; Mt 24:38-39; Lk 17:27; 2 Pt 2:5). According to the biblical account, God brought about the Flood because of human society’s increasing deterioration, which finally reached a point where “the wickedness of man wa...","summary_en":"FLOOD, The Rising and overflowing of water to cover the land, specifically the flood of Noah. Biblical Account The narrative of Noah’s flood, found in Genesis 6–9, is referred to frequently elsewhere in the Bible, in each case being mentioned as a historical event (Gn 10:1, 32; 11:10; Mt 24:38-39; Lk 17:27; 2 Pt 2:5). According to the biblical account, God brought about the Flood because of human society’s increasing deterioration, which finally reached a point where “the wickedness of man wa...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16064,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heir","title_en":"Heir","content_ro":"<h3>HEIR<\/h3>\n<p>One who inherits something or who is entitled to a future inheritance; the one who receives the property of a deceased person, particularly on the basis of law and usually by means of a will. In both the OT and NT, the Hebrew and the Greek words encompass these ideas.<\/p>\n<p>In Genesis 15, after God had reiterated his special promise to Abraham, Abraham wondered how the fulfillment of the promise might occur. At the time, only his steward, Eliezer of Damascus, was “the son of his house,” that is, the one of his large household who would inherit. There was no natural-born son of Abraham within the family (see Gn 15:3-4). Without a son in patriarchal times, a man’s chief steward could be his heir as a substitute. Later, after the birth of Ishmael (Abraham’s son by Hagar, Sarah’s maidservant) and of Isaac (his son by Sarah, his wife), trouble erupted between the women, and Sarah demanded that Abraham send Hagar and her son away, because Sarah did not want Ishmael to be an heir with her own son, Isaac (Gn 21:10).<\/p>\n<p>A wise woman, at Joab’s instigation, told David a story about herself and her two sons. She said that one son killed the other, and that her family now wanted to kill the remaining son for the murder. If this happened, she claimed, the heir of her deceased husband would be destroyed and the family would be left with no inheritance (2 Sm 14:7).<\/p>\n<p>Another biblical illustration of this normal use of the word “heir” is seen in a parable told by Jesus. The workers in the vineyard, who saw the son of their master coming, said among themselves, “This is the heir; come, let us kill him and have his inheritance” (Mt 21:33-43, <span>rsv<\/span>; cf. Mk 12:7; Lk 20:14).<\/p>\n<p>In a number of references in the NT, the word “heir” is used to refer to the believer in Christ, who has an inheritance coming because of being a child of God the Father and consequently a joint heir with Christ (Rom 8:16-17). The inheritance of salvation is variously referred to in different sections of the NT. In Hebrews 6:17, Christians are called “heirs of the promise.” This promise occurred when God said to Abraham, “I will certainly bless you richly, and I will multiply your descendants into countless millions” (Heb 6:14, <span>nlt<\/span>). In Hebrews 11:7, Noah is described as “an heir of the righteousness which comes by faith” (<span>rsv<\/span>). In James 2:5, the poor in the world who are rich in faith are said to be “heirs of the kingdom which he has promised to those who love him” (<span>rsv<\/span>). Paul writes that those who are justified by God’s grace are made heirs according to the hope of eternal life (Ti 3:7).<\/p>\n<p>In Hebrews 1:2, the word “heir” is used with a singular reference to God’s Son, who is said to have been appointed “heir of all things” by his Father. Here is an instance where someone has been designated to receive an inheritance but will actually enter into full possession of it much later.<\/p>\n<p>In biblical times the right of primogeniture—that is, the right of the eldest son in the family to be the primary heir in the household—prevailed. In OT times, the firstborn son possessed the birthright, which included inheriting a double portion of his father’s possessions and headship of the family (Dt 21:15-17). The other sons shared the remainder equally. If there were no sons to inherit, the daughters became the heirs (Nm 27:8; 36:1-12), although there was a stipulation that the daughters could not marry outside their tribe. This was to preserve the tribal territory intact. If there were no daughters, then the dead man’s brothers inherited; if no brothers, then his uncles; and if no uncles, then the nearest relative (27:9-11). Because the matter of tribal possession was so important, it is easy to understand why there was such a concern for genealogical records among the Hebrew people.<\/p>\n<p><em>See also<\/em> Firstborn; Inheritance; Birthright.<\/p>","content_en":"<h3>HEIR<\/h3>\n<p>One who inherits something or who is entitled to a future inheritance; the one who receives the property of a deceased person, particularly on the basis of law and usually by means of a will. In both the OT and NT, the Hebrew and the Greek words encompass these ideas.<\/p>\n<p>In Genesis 15, after God had reiterated his special promise to Abraham, Abraham wondered how the fulfillment of the promise might occur. At the time, only his steward, Eliezer of Damascus, was “the son of his house,” that is, the one of his large household who would inherit. There was no natural-born son of Abraham within the family (see Gn 15:3-4). Without a son in patriarchal times, a man’s chief steward could be his heir as a substitute. Later, after the birth of Ishmael (Abraham’s son by Hagar, Sarah’s maidservant) and of Isaac (his son by Sarah, his wife), trouble erupted between the women, and Sarah demanded that Abraham send Hagar and her son away, because Sarah did not want Ishmael to be an heir with her own son, Isaac (Gn 21:10).<\/p>\n<p>A wise woman, at Joab’s instigation, told David a story about herself and her two sons. She said that one son killed the other, and that her family now wanted to kill the remaining son for the murder. If this happened, she claimed, the heir of her deceased husband would be destroyed and the family would be left with no inheritance (2 Sm 14:7).<\/p>\n<p>Another biblical illustration of this normal use of the word “heir” is seen in a parable told by Jesus. The workers in the vineyard, who saw the son of their master coming, said among themselves, “This is the heir; come, let us kill him and have his inheritance” (Mt 21:33-43, <span>rsv<\/span>; cf. Mk 12:7; Lk 20:14).<\/p>\n<p>In a number of references in the NT, the word “heir” is used to refer to the believer in Christ, who has an inheritance coming because of being a child of God the Father and consequently a joint heir with Christ (Rom 8:16-17). The inheritance of salvation is variously referred to in different sections of the NT. In Hebrews 6:17, Christians are called “heirs of the promise.” This promise occurred when God said to Abraham, “I will certainly bless you richly, and I will multiply your descendants into countless millions” (Heb 6:14, <span>nlt<\/span>). In Hebrews 11:7, Noah is described as “an heir of the righteousness which comes by faith” (<span>rsv<\/span>). In James 2:5, the poor in the world who are rich in faith are said to be “heirs of the kingdom which he has promised to those who love him” (<span>rsv<\/span>). Paul writes that those who are justified by God’s grace are made heirs according to the hope of eternal life (Ti 3:7).<\/p>\n<p>In Hebrews 1:2, the word “heir” is used with a singular reference to God’s Son, who is said to have been appointed “heir of all things” by his Father. Here is an instance where someone has been designated to receive an inheritance but will actually enter into full possession of it much later.<\/p>\n<p>In biblical times the right of primogeniture—that is, the right of the eldest son in the family to be the primary heir in the household—prevailed. In OT times, the firstborn son possessed the birthright, which included inheriting a double portion of his father’s possessions and headship of the family (Dt 21:15-17). The other sons shared the remainder equally. If there were no sons to inherit, the daughters became the heirs (Nm 27:8; 36:1-12), although there was a stipulation that the daughters could not marry outside their tribe. This was to preserve the tribal territory intact. If there were no daughters, then the dead man’s brothers inherited; if no brothers, then his uncles; and if no uncles, then the nearest relative (27:9-11). Because the matter of tribal possession was so important, it is easy to understand why there was such a concern for genealogical records among the Hebrew people.<\/p>\n<p><em>See also<\/em> Firstborn; Inheritance; Birthright.<\/p>","summary_ro":"HEIR One who inherits something or who is entitled to a future inheritance; the one who receives the property of a deceased person, particularly on the basis of law and usually by means of a will. In both the OT and NT, the Hebrew and the Greek words encompass these ideas. In Genesis 15, after God had reiterated his special promise to Abraham, Abraham wondered how the fulfillment of the promise might occur. At the time, only his steward, Eliezer of Damascus, was “the son of his house,” that i...","summary_en":"HEIR One who inherits something or who is entitled to a future inheritance; the one who receives the property of a deceased person, particularly on the basis of law and usually by means of a will. In both the OT and NT, the Hebrew and the Greek words encompass these ideas. In Genesis 15, after God had reiterated his special promise to Abraham, Abraham wondered how the fulfillment of the promise might occur. At the time, only his steward, Eliezer of Damascus, was “the son of his house,” that i...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17509,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Inheritance","title_en":"Inheritance","content_ro":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","content_en":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","summary_ro":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","summary_en":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21466,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Justification*, Justified","title_en":"Justification*, Justified","content_ro":"<h3>JUSTIFICATION*, JUSTIFIED<\/h3>\n<p>The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself.<\/p>\n<p>Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology. To Luther it represented a rediscovery of the writings of Paul and a fundamental counterthrust to medieval Catholicism with its theology of works and indulgences. The doctrine of justification by faith alone affirms the thoroughgoing sinfulness of all persons, their total inability to deal effectively with their own sin, and the gracious provision through the death of Jesus Christ of a complete atonement for sin, to which persons respond in simple trust without any special claims or merit of their own.<\/p>\n<p>The noun “justification” and the verb “to justify” are not used often in Scripture. In the <span>kjv<\/span>, for example, the verb is found only in the OT, and there fewer than 25 times. In the NT both terms are used only 40 times. The more frequent and more important terms that translate the same Hebrew and Greek words are “righteousness” and “to declare (or make) righteous.” Any understanding of justification, therefore, directly involves a biblical understanding of righteousness.<\/p>\n<p>In common Greek, “justification” and “justify” are frequently forensic terms; that is, they relate to the law court and the act of acquitting or vindicating someone. It has to do with the innocence or virtue of a person. But more broadly it has to do with the norm of any relationship.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT righteousness has to do with relationship and the obligations of that relationship. At times one is referred to as righteous because he or she stands in right relationship to another. At other times one is righteous because he or she fulfills certain obligations in a relationship (Gn 38:26). But more important, these terms are used with reference to God, who is viewed as just. He governs with justice (18:25), and his judgments are true and righteous (Ps 19:9). Both the innocent and the guilty know well the justice of God; the former know they will be vindicated and the latter know his law prevails.<\/p>\n<p>Justification and righteousness have technical significance because of their close association with the saving activity of God on behalf of his covenant people. The righteousness of God is bound up not so much with justice as with his intervention on behalf of his people under the covenant. The righteousness of God or the act of justification is, therefore, to be viewed not primarily in terms of law but in terms of covenant. The most important expression of this is the example of Abraham, who was reckoned righteous, that is, brought into personal relationship by virtue of his response of faith to the covenant offered by God (Gn 15:6). Abraham could not justify himself, but on the basis of the covenant, God established him as righteous. All persons share the helplessness of Abraham. In the sight of God no one shall stand justified (Ps 143:2). The hope of humanity is that God will remember his covenant. Righteousness is hence a product of the mercy or grace of God, who deals with his people according to his lovingkindness (Is 63:7). Justification is thus derived from the nature of God; it is primarily a religious term, and only secondly ethical.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Almost all discussion of justification in the NT is found in the letters of Paul, primarily in those to the Romans and Galatians. In these two letters it is one of the fundamental terms by which Paul seeks to set forth the consequences of the work of Christ for sinful humanity. Justification by faith is set primarily against the background of Jewish legalism and its attempts to make the law the basis of salvation. Paul regards this as an alien message requiring the strongest condemnation (Gal 1:6-9). The word and work of Christ, embedded in the message that Paul proclaimed, was a reminder that righteousness or justification is the gift of God through the blood (<em>covenant<\/em> blood, Heb 13:20) of Jesus Christ. All this is entirely apart from the law (Rom 3:21). The law, in fact, is not capable of leading one to righteousness, nor was it given to bring about righteousness.<\/p>\n<p>Galatians 3:15-25 is especially instructive in understanding the function of the law, which came 430 years after the covenant by which Abraham was brought into a living, personal relationship with the holy God. Whatever purpose the law had, it was not given as a means of righteousness. “For if a law had been given which could make alive, then righteousness would indeed be by the law” (Gal 3:21, <span>rsv<\/span>). The atoning work of Christ for the justification of people is to be seen in terms of covenant rather than law. This is the essential argument of Paul in this section of Galatians, namely, that justification, from the time of Abraham, has been through faith in the God who keeps covenant and has never come by the law. “Righteousness” is therefore a relational term and is affirmed by one who by faith has been brought into right relationship with God. The law brings judgment; it confronts one with his incapacity to cope with sin (Acts 13:39; Rom 8:3). Justification, then, has its forensic (judicial) dimensions in that it copes with, and represents salvation to, the problem of sin and guilt. The believer is set free from condemnation (Rom 8:1). Yet the fundamental understanding of justification is to be gained in moving away from the law and judgment to the covenant and grace. The appeal to Abraham in both Romans and Galatians is to show that the covenant has always been the only hope of humanity. God keeps his covenant, even though his covenant people violate it daily.<\/p>\n<p>In Paul’s formulation of the gospel, God is both just and the one who justifies. Sin demands judgment and must be dealt with. God’s pattern of bringing people into personal relationship now stands manifest apart from the law in the ministry and death of Christ, whom God put forth as the atoning agent (Rom 3:21-26). Sin is dealt with directly in the death of the sinless one who became sin for us so that we might in him become the righteousness of God (2 Cor 5:21). In his substitutionary death he bears the guilt of all humanity so that by responding in trust mankind might know God in true relationship.<\/p>\n\n<p>For Paul, then, justification in view of human sinfulness is rooted in the nature of God who alone is able to take initiative in the healing and redeeming of humanity. Justification is by grace alone. Rooted in the nature of God, it is also made available through the work of Christ as God’s gift. Thus, we have the often repeated confession that Christ died “for us” (Rom 5:8; 1 Thes 5:10), or “for our sins” (1 Cor 15:3). The means of appropriation is by faith and faith alone (Rom 3:22; 5:1). This faith is a simple trust in the sufficiency of the work of Christ, a trust by which one freely and wholeheartedly identifies with Christ, loves and embraces his Word, and gives himself to the value system expressed in the kingdom of God. The basic self-consciousness of the justified person is that his right relationship with the living God has nothing to do with merit or achievement. It is from beginning to end a gift of infinite love. His own powerlessness is resolved in the power of the gospel in which God’s saving work is revealed (1:17).<\/p>\n<p>In the Gospels justification appears in the parable of the Pharisee and the tax collector who went into the temple to pray. The former drew attention to his pious works and moral superiority. The latter, humbled by a deep sense of sin and unworthiness, could only cry for mercy. This man, according to Jesus, went down to his house justified (Lk 18:14). Though this is the only instance of the terminology of justification by faith, the entire ministry of Jesus was among people preoccupied with their own piety and the task of justifying themselves before God, people who set themselves over against sinners and undesirables, people who were so involved in their own works that they were offended by the language of grace and the full pardon of sinners (7:36-50). Jesus spoke to the same issue that later plagued Paul. Only the humble before God will be exalted (Mt 18:4; 23:12). Only the sinner hears the word of grace (Lk 5:32; 15:7, 10; 19:7). The unworthy find healing (Mt 8:8).<\/p>\n<p>Justification (or righteousness) by faith is always to be reaffirmed, for within each person there is the almost inevitable and natural desire to establish personal righteousness, to be able to stand before God on the basis of personal character and piety. But the revival and well-being of the church (note that both Luther and Wesley turned from works to faith upon their study of Romans) is rooted in the understanding that the just live by faith (Rom 1:17; Heb 10:38; 11:7).<\/p>\n<p><em>See also<\/em> Adoption; Faith; Law, Biblical Concept of; Sanctification.<\/p>","content_en":"<h3>JUSTIFICATION*, JUSTIFIED<\/h3>\n<p>The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself.<\/p>\n<p>Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology. To Luther it represented a rediscovery of the writings of Paul and a fundamental counterthrust to medieval Catholicism with its theology of works and indulgences. The doctrine of justification by faith alone affirms the thoroughgoing sinfulness of all persons, their total inability to deal effectively with their own sin, and the gracious provision through the death of Jesus Christ of a complete atonement for sin, to which persons respond in simple trust without any special claims or merit of their own.<\/p>\n<p>The noun “justification” and the verb “to justify” are not used often in Scripture. In the <span>kjv<\/span>, for example, the verb is found only in the OT, and there fewer than 25 times. In the NT both terms are used only 40 times. The more frequent and more important terms that translate the same Hebrew and Greek words are “righteousness” and “to declare (or make) righteous.” Any understanding of justification, therefore, directly involves a biblical understanding of righteousness.<\/p>\n<p>In common Greek, “justification” and “justify” are frequently forensic terms; that is, they relate to the law court and the act of acquitting or vindicating someone. It has to do with the innocence or virtue of a person. But more broadly it has to do with the norm of any relationship.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT righteousness has to do with relationship and the obligations of that relationship. At times one is referred to as righteous because he or she stands in right relationship to another. At other times one is righteous because he or she fulfills certain obligations in a relationship (Gn 38:26). But more important, these terms are used with reference to God, who is viewed as just. He governs with justice (18:25), and his judgments are true and righteous (Ps 19:9). Both the innocent and the guilty know well the justice of God; the former know they will be vindicated and the latter know his law prevails.<\/p>\n<p>Justification and righteousness have technical significance because of their close association with the saving activity of God on behalf of his covenant people. The righteousness of God is bound up not so much with justice as with his intervention on behalf of his people under the covenant. The righteousness of God or the act of justification is, therefore, to be viewed not primarily in terms of law but in terms of covenant. The most important expression of this is the example of Abraham, who was reckoned righteous, that is, brought into personal relationship by virtue of his response of faith to the covenant offered by God (Gn 15:6). Abraham could not justify himself, but on the basis of the covenant, God established him as righteous. All persons share the helplessness of Abraham. In the sight of God no one shall stand justified (Ps 143:2). The hope of humanity is that God will remember his covenant. Righteousness is hence a product of the mercy or grace of God, who deals with his people according to his lovingkindness (Is 63:7). Justification is thus derived from the nature of God; it is primarily a religious term, and only secondly ethical.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Almost all discussion of justification in the NT is found in the letters of Paul, primarily in those to the Romans and Galatians. In these two letters it is one of the fundamental terms by which Paul seeks to set forth the consequences of the work of Christ for sinful humanity. Justification by faith is set primarily against the background of Jewish legalism and its attempts to make the law the basis of salvation. Paul regards this as an alien message requiring the strongest condemnation (Gal 1:6-9). The word and work of Christ, embedded in the message that Paul proclaimed, was a reminder that righteousness or justification is the gift of God through the blood (<em>covenant<\/em> blood, Heb 13:20) of Jesus Christ. All this is entirely apart from the law (Rom 3:21). The law, in fact, is not capable of leading one to righteousness, nor was it given to bring about righteousness.<\/p>\n<p>Galatians 3:15-25 is especially instructive in understanding the function of the law, which came 430 years after the covenant by which Abraham was brought into a living, personal relationship with the holy God. Whatever purpose the law had, it was not given as a means of righteousness. “For if a law had been given which could make alive, then righteousness would indeed be by the law” (Gal 3:21, <span>rsv<\/span>). The atoning work of Christ for the justification of people is to be seen in terms of covenant rather than law. This is the essential argument of Paul in this section of Galatians, namely, that justification, from the time of Abraham, has been through faith in the God who keeps covenant and has never come by the law. “Righteousness” is therefore a relational term and is affirmed by one who by faith has been brought into right relationship with God. The law brings judgment; it confronts one with his incapacity to cope with sin (Acts 13:39; Rom 8:3). Justification, then, has its forensic (judicial) dimensions in that it copes with, and represents salvation to, the problem of sin and guilt. The believer is set free from condemnation (Rom 8:1). Yet the fundamental understanding of justification is to be gained in moving away from the law and judgment to the covenant and grace. The appeal to Abraham in both Romans and Galatians is to show that the covenant has always been the only hope of humanity. God keeps his covenant, even though his covenant people violate it daily.<\/p>\n<p>In Paul’s formulation of the gospel, God is both just and the one who justifies. Sin demands judgment and must be dealt with. God’s pattern of bringing people into personal relationship now stands manifest apart from the law in the ministry and death of Christ, whom God put forth as the atoning agent (Rom 3:21-26). Sin is dealt with directly in the death of the sinless one who became sin for us so that we might in him become the righteousness of God (2 Cor 5:21). In his substitutionary death he bears the guilt of all humanity so that by responding in trust mankind might know God in true relationship.<\/p>\n\n<p>For Paul, then, justification in view of human sinfulness is rooted in the nature of God who alone is able to take initiative in the healing and redeeming of humanity. Justification is by grace alone. Rooted in the nature of God, it is also made available through the work of Christ as God’s gift. Thus, we have the often repeated confession that Christ died “for us” (Rom 5:8; 1 Thes 5:10), or “for our sins” (1 Cor 15:3). The means of appropriation is by faith and faith alone (Rom 3:22; 5:1). This faith is a simple trust in the sufficiency of the work of Christ, a trust by which one freely and wholeheartedly identifies with Christ, loves and embraces his Word, and gives himself to the value system expressed in the kingdom of God. The basic self-consciousness of the justified person is that his right relationship with the living God has nothing to do with merit or achievement. It is from beginning to end a gift of infinite love. His own powerlessness is resolved in the power of the gospel in which God’s saving work is revealed (1:17).<\/p>\n<p>In the Gospels justification appears in the parable of the Pharisee and the tax collector who went into the temple to pray. The former drew attention to his pious works and moral superiority. The latter, humbled by a deep sense of sin and unworthiness, could only cry for mercy. This man, according to Jesus, went down to his house justified (Lk 18:14). Though this is the only instance of the terminology of justification by faith, the entire ministry of Jesus was among people preoccupied with their own piety and the task of justifying themselves before God, people who set themselves over against sinners and undesirables, people who were so involved in their own works that they were offended by the language of grace and the full pardon of sinners (7:36-50). Jesus spoke to the same issue that later plagued Paul. Only the humble before God will be exalted (Mt 18:4; 23:12). Only the sinner hears the word of grace (Lk 5:32; 15:7, 10; 19:7). The unworthy find healing (Mt 8:8).<\/p>\n<p>Justification (or righteousness) by faith is always to be reaffirmed, for within each person there is the almost inevitable and natural desire to establish personal righteousness, to be able to stand before God on the basis of personal character and piety. But the revival and well-being of the church (note that both Luther and Wesley turned from works to faith upon their study of Romans) is rooted in the understanding that the just live by faith (Rom 1:17; Heb 10:38; 11:7).<\/p>\n<p><em>See also<\/em> Adoption; Faith; Law, Biblical Concept of; Sanctification.<\/p>","summary_ro":"JUSTIFICATION*, JUSTIFIED The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself. Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology....","summary_en":"JUSTIFICATION*, JUSTIFIED The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself. Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology....","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27631,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Noah","title_en":"Noah","content_ro":"<h3>NOAH<\/h3>\n<li>1. Son of Lamech and the grandson of Methuselah, a descendant of Seth, third son of Adam (Gn 5:3-20). Lamech named his son Noah, a name that sounds like a Hebrew term that can mean “relief” or “comfort.” When Lamech gave him this name, he said, “He will bring us relief from the painful labor of farming this ground that the <span>Lord<\/span> has cursed” (v 29, <span>nlt<\/span>).<\/li>\n<p>Determined to destroy creation because of rampant wickedness (cf. Mt 24:37-39; Lk 17:26-27), God made an exception with Noah, a man righteous in God’s sight and blameless before people (Gn 6:3-9). Following God’s precise instructions, Noah constructed an ark into which went only eight people—Noah and his wife and his three sons and their wives—and all kinds of creatures in pairs. They were thus protected from the ensuing deluge in which all other living things perished (6:14–8:19). When they emerged from the ark, Noah built an altar and sacrificed burnt offerings that pleased God, who promised that the Flood would never be repeated or the sequence of the seasons disrupted, despite man’s sin (8:20–9:17).<\/p>\n<p>Noah had withstood mighty temptations, but, whether through carelessness or old age, he became drunk. Family members reacted differently and were judged accordingly. Shem and Japheth received blessing. Ham received no blessing, but his son Canaan was cursed (9:20-27). Noah was 950 years old when he died, 350 years after the Flood.<\/p>\n<p>Noah, Daniel, and Job are specifically cited for “their righteousness” in Ezekiel 14:12-14, 19-20. The Letter to the Hebrews commends Noah, who by faith, holy fear, and rejection of the world became the heir of righteousness (11:7), and 2 Peter 2:5 calls him “a preacher of righteousness.”<\/p>\n<p><em>See also<\/em> Flood, The; Gilgamesh Epic.<\/p>\n<li>2. Daughter of Zelophehad of Manasseh’s tribe (Nm 26:33). When their father died without a son, she and her four sisters successfully petitioned for a change in the law that would protect their inheritance rights (Nm 27:1-11; cf. Jos 17:3-6). They were, however, restricted to marrying within their own tribe (Nm 36:1-12).<\/li>","content_en":"<h3>NOAH<\/h3>\n<li>1. Son of Lamech and the grandson of Methuselah, a descendant of Seth, third son of Adam (Gn 5:3-20). Lamech named his son Noah, a name that sounds like a Hebrew term that can mean “relief” or “comfort.” When Lamech gave him this name, he said, “He will bring us relief from the painful labor of farming this ground that the <span>Lord<\/span> has cursed” (v 29, <span>nlt<\/span>).<\/li>\n<p>Determined to destroy creation because of rampant wickedness (cf. Mt 24:37-39; Lk 17:26-27), God made an exception with Noah, a man righteous in God’s sight and blameless before people (Gn 6:3-9). Following God’s precise instructions, Noah constructed an ark into which went only eight people—Noah and his wife and his three sons and their wives—and all kinds of creatures in pairs. They were thus protected from the ensuing deluge in which all other living things perished (6:14–8:19). When they emerged from the ark, Noah built an altar and sacrificed burnt offerings that pleased God, who promised that the Flood would never be repeated or the sequence of the seasons disrupted, despite man’s sin (8:20–9:17).<\/p>\n<p>Noah had withstood mighty temptations, but, whether through carelessness or old age, he became drunk. Family members reacted differently and were judged accordingly. Shem and Japheth received blessing. Ham received no blessing, but his son Canaan was cursed (9:20-27). Noah was 950 years old when he died, 350 years after the Flood.<\/p>\n<p>Noah, Daniel, and Job are specifically cited for “their righteousness” in Ezekiel 14:12-14, 19-20. The Letter to the Hebrews commends Noah, who by faith, holy fear, and rejection of the world became the heir of righteousness (11:7), and 2 Peter 2:5 calls him “a preacher of righteousness.”<\/p>\n<p><em>See also<\/em> Flood, The; Gilgamesh Epic.<\/p>\n<li>2. Daughter of Zelophehad of Manasseh’s tribe (Nm 26:33). When their father died without a son, she and her four sisters successfully petitioned for a change in the law that would protect their inheritance rights (Nm 27:1-11; cf. Jos 17:3-6). They were, however, restricted to marrying within their own tribe (Nm 36:1-12).<\/li>","summary_ro":"NOAH 1. Son of Lamech and the grandson of Methuselah, a descendant of Seth, third son of Adam (Gn 5:3-20). Lamech named his son Noah, a name that sounds like a Hebrew term that can mean “relief” or “comfort.” When Lamech gave him this name, he said, “He will bring us relief from the painful labor of farming this ground that the Lord has cursed” (v 29, nlt). Determined to destroy creation because of rampant wickedness (cf. Mt 24:37-39; Lk 17:26-27), God made an exception with Noah, a man right...","summary_en":"NOAH 1. Son of Lamech and the grandson of Methuselah, a descendant of Seth, third son of Adam (Gn 5:3-20). Lamech named his son Noah, a name that sounds like a Hebrew term that can mean “relief” or “comfort.” When Lamech gave him this name, he said, “He will bring us relief from the painful labor of farming this ground that the Lord has cursed” (v 29, nlt). Determined to destroy creation because of rampant wickedness (cf. Mt 24:37-39; Lk 17:26-27), God made an exception with Noah, a man right...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28110,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Obedience","title_en":"Obedience","content_ro":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","content_en":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","summary_ro":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","summary_en":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32683,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Remnant","title_en":"Remnant","content_ro":"<h3>REMNANT<\/h3>\n<p>Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of God’s purposes. From the Creation account to the end of the OT, the concept is progressively sharpened.<\/p>\n<p class=\"h2\" id=\"TheProblem\">The Problem<\/p>\n<p>The theological problem that the remnant concept addresses is the tension between the grace and promises of God over against his holiness and just judgment of sin. This tension between God’s grace and his judgment presents a distinction between the true and false people of God and between the present and future people of God. The holy, pure, and true people of God will survive his judgment on sin as a faithful remnant and will become the nucleus of a renewed, chosen people. The purposes of God are not frustrated but are effected among that true and renewed people.<\/p>\n<p>The concept is one that cuts in two directions. On the one hand, depending on the imminent expectation of the biblical author, it may emphasize judgment, that God is on the verge of destroying his people because of their sin; the remnant itself may even be threatened because the contemplated judgment is so severe. On the other hand, the fact that a remnant survives emphasizes both the grace of God (his favor shown to those he has kept safe) and the dawning of a new age and a new community, which inherits the promises of God as it springs from that remnant.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>Prior to the Patriarchal Period<\/h5>\n<p>The first passage exhibiting the remnant concept is the account of the fall of man. Though there is no immediate loss of life or numerical reduction, the judgment of God threatens the continued existence of mankind (Gn 3:15-19). Judgment is averted by God’s grace, and Adam and Eve become the nucleus of humanity; the hopes of the future are focused in their offspring (3:16, 20; 4:1). God’s purposes for mankind will be realized through the seed of the woman.<\/p>\n<p>The Flood narrative is more specific. Because of the wickedness of mankind, God determined to blot out all life. However, a righteous man who was blameless before God, together with his family, received God’s favor (Gn 6:8-9; Heb 11:7). Only Noah and those with him in the ark survived the judgment of God (Gn 7:23). The continued existence of mankind focuses in the fruitfulness and increase of his sons (9:1), introducing a new age and a new covenant (vv 8-17). God’s purposes for mankind will be realized in the seed of Noah.<\/p>\n<h5>From the Patriarchal Period to the Monarchy<\/h5>\n<p>Not all passages contributing to the development of the remnant motif involve the threat of universal judgment. The sins of the twin cities of Sodom and Gomorrah were so grievous that God determined to destroy them. For the sake of his servant Abraham (Gn 18:16-19; 19:29) and because of Lot’s righteousness (2 Pt 2:8), God spared Lot and his two daughters. Abraham’s negotiations with God to spare the entire city if 50, and finally even 10, righteous persons could be found there (Gn 18:22-33) emphasize again that the righteous escape judgment. God will not sweep away the righteous with the wicked; even when they hesitated, he was merciful and led them out of the city (19:16, 29).<\/p>\n<p>The story of Joseph is the literary bridge from the children of Jacob, a family in Canaan (Gn 46:26-27), to the thousands of children of Israel at the time of the exodus. The dominant theological motif in the story is the preservation of the patriarch’s family in the face of mortal threat from famine. God sent Joseph into Egypt to save lives and to preserve for his family a remnant (45:6-7). Joseph’s brothers intended harm, but God turned it to good—to the saving of many lives (50:19-20). Once again the purposes of God are not thwarted but will be realized in these survivors from the threat of extinction.<\/p>\n<p>Obedience to the commands of God and trust in his promises are at issue when the spies return from reconnoitering Canaan (Nm 13–14). Representatives from all the tribes had explored the land. In spite of their agreement about its excellence, all but two of the spies reported that the land could not be taken. Because of their grumbling, God announced his intention to destroy them all and to recreate a greater nation from his faithful servant Moses. After Moses interceded on behalf of the people, the Lord relented. Instead of destruction for all, only Joshua and Caleb would enter the promised inheritance because of their faithful report. The people would remain in the wilderness 40 years until all died except these two. The transgressors would die, but the faithful remnant would receive the promise.<\/p>\n<p>The law, too, stipulates that faithfulness is required to retain possession of the land. Disobedience would bring disease, defeat in war, drought, crop failure, attack by wild animals, death by sword and famine, cannibalism, destruction of cities, and exile into enemy lands (Lv 26:1-39). But for those who were left, those who confessed their sins and repented—the remnant—God would keep his covenant with them, restore them to their land, and realize his purpose through them.<\/p>\n<h5>From the Monarchy to the Exile<\/h5>\n<p>Even in the apostate northern kingdom the Lord kept his faithful remnant. At the end of a three-year drought in punishment for sins in the northern kingdom (1 Kgs 17:1; 18:1) and after the victory over the priests of Baal at Mt Carmel, Elijah went to Mt Sinai, fleeing for his life from Jezebel (ch 19). There he lamented that Israel had given itself totally to false worship and that he alone was left of the faithful. God replied by instructing him to anoint Jehu as king and Elisha as his prophetic successor. Jehu and Elisha would destroy the apostate, while God preserved for himself the 7,000 who had not bowed the knee to Baal. The faithful remnant would be spared destruction.<\/p>\n<p>The preexilic prophets emphasized the smallness of the remnant that would survive the destruction under Assyria and Babylon. Amos warned of great judgment that would threaten even the remnant itself. God would destroy the sinful kingdom, though not totally. Isaiah, too, speaks of the smallness of the remnant. Israel is left like a shelter in a vineyard, a hut in a melon field only narrowly avoiding the fate of Sodom and Gomorrah (Is 1:8-9). It is left like a pole on a hilltop (30:17), like the stump of a felled tree (6:13). When the reaper gathers his harvest, Israel is the gleanings that are left, the few olives that remain in the top of the tree (17:4-6). But from the stump of that felled tree will spring new life (6:11-13). Those who survive in Jerusalem will be holy, and the Lord will bring a new shoot from the stump of Jesse, a righteous servant (the Branch) who will bring the remnant of the people of God from many nations (4:2-3; 11:1-16). After God has purged away the iniquity of the people, Jerusalem would be known as the city of righteousness (1:21-26).<\/p>\n<h5>During the Exile<\/h5>\n<p>From his vantage point among the exiles by the Kebar River (Ez 1:1), Ezekiel was concerned about the future remnant and the promises of restoration. In a vision (ch 9), he saw a scribe pass through the city of Jerusalem placing a mark on the foreheads of all who grieved for the sins committed in the city. Behind the scribe came a group of warriors slaying all who did not have the mark on their foreheads. Fearing the destruction of all the people, Ezekiel called out, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” Immediately thereafter, he saw the glory cloud—the visible presence of God in the midst of his people—rise and depart from the temple (ch 10). Ezekiel prophesied judgment on the leaders of Israel, and Pelatiah (whose name means “escape”) died, prompting Ezekiel to ask again, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” (11:13). The Lord will gather his people and restore them to their land as a pure people free of idolatry. Though their sins were great, there would yet be mercy and restoration for a purified nation. The glory cloud that Ezekiel saw departing from the temple will return to a new temple (ch 43). The people will no longer stray from God (14:11) but will enjoy a new and everlasting covenant (16:60-62). Ezekiel recalled the remnant motif as it applied to the wilderness community after the exodus: many will leave the land of bondage, and the rebellious will die along the way, not entering Israel (20:35-38). God will gather his flock, and they will have “one shepherd, my servant David” (34:20-24). God will remove their hearts of stone, give them hearts of flesh, and put his Spirit in them (36:24-27). Though Israel appears dead and incapable of living again, yet God will speak to these dry bones and bring them to life (37:1-14).<\/p>","content_en":"<h3>REMNANT<\/h3>\n<p>Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of God’s purposes. From the Creation account to the end of the OT, the concept is progressively sharpened.<\/p>\n<p class=\"h2\" id=\"TheProblem\">The Problem<\/p>\n<p>The theological problem that the remnant concept addresses is the tension between the grace and promises of God over against his holiness and just judgment of sin. This tension between God’s grace and his judgment presents a distinction between the true and false people of God and between the present and future people of God. The holy, pure, and true people of God will survive his judgment on sin as a faithful remnant and will become the nucleus of a renewed, chosen people. The purposes of God are not frustrated but are effected among that true and renewed people.<\/p>\n<p>The concept is one that cuts in two directions. On the one hand, depending on the imminent expectation of the biblical author, it may emphasize judgment, that God is on the verge of destroying his people because of their sin; the remnant itself may even be threatened because the contemplated judgment is so severe. On the other hand, the fact that a remnant survives emphasizes both the grace of God (his favor shown to those he has kept safe) and the dawning of a new age and a new community, which inherits the promises of God as it springs from that remnant.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>Prior to the Patriarchal Period<\/h5>\n<p>The first passage exhibiting the remnant concept is the account of the fall of man. Though there is no immediate loss of life or numerical reduction, the judgment of God threatens the continued existence of mankind (Gn 3:15-19). Judgment is averted by God’s grace, and Adam and Eve become the nucleus of humanity; the hopes of the future are focused in their offspring (3:16, 20; 4:1). God’s purposes for mankind will be realized through the seed of the woman.<\/p>\n<p>The Flood narrative is more specific. Because of the wickedness of mankind, God determined to blot out all life. However, a righteous man who was blameless before God, together with his family, received God’s favor (Gn 6:8-9; Heb 11:7). Only Noah and those with him in the ark survived the judgment of God (Gn 7:23). The continued existence of mankind focuses in the fruitfulness and increase of his sons (9:1), introducing a new age and a new covenant (vv 8-17). God’s purposes for mankind will be realized in the seed of Noah.<\/p>\n<h5>From the Patriarchal Period to the Monarchy<\/h5>\n<p>Not all passages contributing to the development of the remnant motif involve the threat of universal judgment. The sins of the twin cities of Sodom and Gomorrah were so grievous that God determined to destroy them. For the sake of his servant Abraham (Gn 18:16-19; 19:29) and because of Lot’s righteousness (2 Pt 2:8), God spared Lot and his two daughters. Abraham’s negotiations with God to spare the entire city if 50, and finally even 10, righteous persons could be found there (Gn 18:22-33) emphasize again that the righteous escape judgment. God will not sweep away the righteous with the wicked; even when they hesitated, he was merciful and led them out of the city (19:16, 29).<\/p>\n<p>The story of Joseph is the literary bridge from the children of Jacob, a family in Canaan (Gn 46:26-27), to the thousands of children of Israel at the time of the exodus. The dominant theological motif in the story is the preservation of the patriarch’s family in the face of mortal threat from famine. God sent Joseph into Egypt to save lives and to preserve for his family a remnant (45:6-7). Joseph’s brothers intended harm, but God turned it to good—to the saving of many lives (50:19-20). Once again the purposes of God are not thwarted but will be realized in these survivors from the threat of extinction.<\/p>\n<p>Obedience to the commands of God and trust in his promises are at issue when the spies return from reconnoitering Canaan (Nm 13–14). Representatives from all the tribes had explored the land. In spite of their agreement about its excellence, all but two of the spies reported that the land could not be taken. Because of their grumbling, God announced his intention to destroy them all and to recreate a greater nation from his faithful servant Moses. After Moses interceded on behalf of the people, the Lord relented. Instead of destruction for all, only Joshua and Caleb would enter the promised inheritance because of their faithful report. The people would remain in the wilderness 40 years until all died except these two. The transgressors would die, but the faithful remnant would receive the promise.<\/p>\n<p>The law, too, stipulates that faithfulness is required to retain possession of the land. Disobedience would bring disease, defeat in war, drought, crop failure, attack by wild animals, death by sword and famine, cannibalism, destruction of cities, and exile into enemy lands (Lv 26:1-39). But for those who were left, those who confessed their sins and repented—the remnant—God would keep his covenant with them, restore them to their land, and realize his purpose through them.<\/p>\n<h5>From the Monarchy to the Exile<\/h5>\n<p>Even in the apostate northern kingdom the Lord kept his faithful remnant. At the end of a three-year drought in punishment for sins in the northern kingdom (1 Kgs 17:1; 18:1) and after the victory over the priests of Baal at Mt Carmel, Elijah went to Mt Sinai, fleeing for his life from Jezebel (ch 19). There he lamented that Israel had given itself totally to false worship and that he alone was left of the faithful. God replied by instructing him to anoint Jehu as king and Elisha as his prophetic successor. Jehu and Elisha would destroy the apostate, while God preserved for himself the 7,000 who had not bowed the knee to Baal. The faithful remnant would be spared destruction.<\/p>\n<p>The preexilic prophets emphasized the smallness of the remnant that would survive the destruction under Assyria and Babylon. Amos warned of great judgment that would threaten even the remnant itself. God would destroy the sinful kingdom, though not totally. Isaiah, too, speaks of the smallness of the remnant. Israel is left like a shelter in a vineyard, a hut in a melon field only narrowly avoiding the fate of Sodom and Gomorrah (Is 1:8-9). It is left like a pole on a hilltop (30:17), like the stump of a felled tree (6:13). When the reaper gathers his harvest, Israel is the gleanings that are left, the few olives that remain in the top of the tree (17:4-6). But from the stump of that felled tree will spring new life (6:11-13). Those who survive in Jerusalem will be holy, and the Lord will bring a new shoot from the stump of Jesse, a righteous servant (the Branch) who will bring the remnant of the people of God from many nations (4:2-3; 11:1-16). After God has purged away the iniquity of the people, Jerusalem would be known as the city of righteousness (1:21-26).<\/p>\n<h5>During the Exile<\/h5>\n<p>From his vantage point among the exiles by the Kebar River (Ez 1:1), Ezekiel was concerned about the future remnant and the promises of restoration. In a vision (ch 9), he saw a scribe pass through the city of Jerusalem placing a mark on the foreheads of all who grieved for the sins committed in the city. Behind the scribe came a group of warriors slaying all who did not have the mark on their foreheads. Fearing the destruction of all the people, Ezekiel called out, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” Immediately thereafter, he saw the glory cloud—the visible presence of God in the midst of his people—rise and depart from the temple (ch 10). Ezekiel prophesied judgment on the leaders of Israel, and Pelatiah (whose name means “escape”) died, prompting Ezekiel to ask again, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” (11:13). The Lord will gather his people and restore them to their land as a pure people free of idolatry. Though their sins were great, there would yet be mercy and restoration for a purified nation. The glory cloud that Ezekiel saw departing from the temple will return to a new temple (ch 43). The people will no longer stray from God (14:11) but will enjoy a new and everlasting covenant (16:60-62). Ezekiel recalled the remnant motif as it applied to the wilderness community after the exodus: many will leave the land of bondage, and the rebellious will die along the way, not entering Israel (20:35-38). God will gather his flock, and they will have “one shepherd, my servant David” (34:20-24). God will remove their hearts of stone, give them hearts of flesh, and put his Spirit in them (36:24-27). Though Israel appears dead and incapable of living again, yet God will speak to these dry bones and bring them to life (37:1-14).<\/p>","summary_ro":"REMNANT Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of ...","summary_en":"REMNANT Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58898,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:7","title_en":"Study Note: Evrei 11:7","content_ro":"<p><strong>11:7<\/strong> The story of <em>Noah<\/em> (see Gen 6:1–9:17) further demonstrates that faith involves obedience in the face of the unseen. • <em>things that had never happened before:<\/em> Namely, <em>the flood<\/em>. Noah’s faith <em>condemned the rest of the world<\/em> by bearing witness to God’s reality and his desire for holiness.<\/p>","content_en":"<p><strong>11:7<\/strong> The story of <em>Noah<\/em> (see Gen 6:1–9:17) further demonstrates that faith involves obedience in the face of the unseen. • <em>things that had never happened before:<\/em> Namely, <em>the flood<\/em>. Noah’s faith <em>condemned the rest of the world<\/em> by bearing witness to God’s reality and his desire for holiness.<\/p>","summary_ro":"11:7 The story of Noah (see Gen 6:1–9:17) further demonstrates that faith involves obedience in the face of the unseen. • things that had never happened before: Namely, the flood. Noah’s faith condemned the rest of the world by bearing witness to God’s reality and his desire for holiness.","summary_en":"11:7 The story of Noah (see Gen 6:1–9:17) further demonstrates that faith involves obedience in the face of the unseen. • things that had never happened before: Namely, the flood. Noah’s faith condemned the rest of the world by bearing witness to God’s reality and his desire for holiness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86524,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:7","title_en":"Study Note: Evrei 11:7","content_ro":"<p><strong>11:7<\/strong> The story of <em>Noah<\/em> (see Gen 6:1–9:17) further demonstrates that faith involves obedience in the face of the unseen. • <em>things that had never happened before:<\/em> Namely, <em>the flood<\/em>. Noah’s faith <em>condemned the rest of the world<\/em> by bearing witness to God’s reality and his desire for holiness.<\/p>","content_en":"<p><strong>11:7<\/strong> The story of <em>Noah<\/em> (see Gen 6:1–9:17) further demonstrates that faith involves obedience in the face of the unseen. • <em>things that had never happened before:<\/em> Namely, <em>the flood<\/em>. Noah’s faith <em>condemned the rest of the world<\/em> by bearing witness to God’s reality and his desire for holiness.<\/p>","summary_ro":"11:7 The story of Noah (see Gen 6:1–9:17) further demonstrates that faith involves obedience in the face of the unseen. • things that had never happened before: Namely, the flood. Noah’s faith condemned the rest of the world by bearing witness to God’s reality and his desire for holiness.","summary_en":"11:7 The story of Noah (see Gen 6:1–9:17) further demonstrates that faith involves obedience in the face of the unseen. • things that had never happened before: Namely, the flood. Noah’s faith condemned the rest of the world by bearing witness to God’s reality and his desire for holiness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114150,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:7","title_en":"Study Note: Evrei 11:7","content_ro":"<p><strong>11:7<\/strong> The story of <em>Noah<\/em> (see Gen 6:1–9:17) further demonstrates that faith involves obedience in the face of the unseen. • <em>things that had never happened before:<\/em> Namely, <em>the flood<\/em>. Noah’s faith <em>condemned the rest of the world<\/em> by bearing witness to God’s reality and his desire for holiness.<\/p>","content_en":"<p><strong>11:7<\/strong> The story of <em>Noah<\/em> (see Gen 6:1–9:17) further demonstrates that faith involves obedience in the face of the unseen. • <em>things that had never happened before:<\/em> Namely, <em>the flood<\/em>. Noah’s faith <em>condemned the rest of the world<\/em> by bearing witness to God’s reality and his desire for holiness.<\/p>","summary_ro":"11:7 The story of Noah (see Gen 6:1–9:17) further demonstrates that faith involves obedience in the face of the unseen. • things that had never happened before: Namely, the flood. Noah’s faith condemned the rest of the world by bearing witness to God’s reality and his desire for holiness.","summary_en":"11:7 The story of Noah (see Gen 6:1–9:17) further demonstrates that faith involves obedience in the face of the unseen. • things that had never happened before: Namely, the flood. Noah’s faith condemned the rest of the world by bearing witness to God’s reality and his desire for holiness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141776,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:7","title_en":"Study Note: Evrei 11:7","content_ro":"<p><strong>11:7<\/strong> The story of <em>Noah<\/em> (see Gen 6:1–9:17) further demonstrates that faith involves obedience in the face of the unseen. • <em>things that had never happened before:<\/em> Namely, <em>the flood<\/em>. Noah’s faith <em>condemned the rest of the world<\/em> by bearing witness to God’s reality and his desire for holiness.<\/p>","content_en":"<p><strong>11:7<\/strong> The story of <em>Noah<\/em> (see Gen 6:1–9:17) further demonstrates that faith involves obedience in the face of the unseen. • <em>things that had never happened before:<\/em> Namely, <em>the flood<\/em>. Noah’s faith <em>condemned the rest of the world<\/em> by bearing witness to God’s reality and his desire for holiness.<\/p>","summary_ro":"11:7 The story of Noah (see Gen 6:1–9:17) further demonstrates that faith involves obedience in the face of the unseen. • things that had never happened before: Namely, the flood. Noah’s faith condemned the rest of the world by bearing witness to God’s reality and his desire for holiness.","summary_en":"11:7 The story of Noah (see Gen 6:1–9:17) further demonstrates that faith involves obedience in the face of the unseen. • things that had never happened before: Namely, the flood. Noah’s faith condemned the rest of the world by bearing witness to God’s reality and his desire for holiness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59812,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Noah","title_en":"God’s Covenant with Noah","content_ro":"<h3>God’s Covenant with Noah<\/h3>\n<p>The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17).<\/p>\n<p>The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite human faithlessness (see 6:1-7). Through this covenant, God guaranteed that he would maintain a relationship with this one family even as other divine-human relationships were being severed. God’s covenant promise to Noah came with his command to build an ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine command (6:22; 7:5).<\/p>\n<p>When Noah made an offering to God after the Flood (8:20-22), God elaborated on his covenant with Noah, indicating that it was a universal covenant with humans and with all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world.<\/p>\n<p>This covenant helps us understand God as a covenant maker. Although human beings deserve punishment because of their wickedness, God withholds ultimate destruction. God’s covenant with Noah did not establish an intimate relationship between God and each living being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, human beings are allowed to live in God’s world and seek a deeper relationship with the world’s Creator during their time on earth. God’s later covenants with his people made intimacy with him freely available to all (see Acts 2:22-40; 3:17-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; Ezek 14:12-23; Matt 24:37-39; Heb 11:7<\/p>","content_en":"<h3>God’s Covenant with Noah<\/h3>\n<p>The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17).<\/p>\n<p>The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite human faithlessness (see 6:1-7). Through this covenant, God guaranteed that he would maintain a relationship with this one family even as other divine-human relationships were being severed. God’s covenant promise to Noah came with his command to build an ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine command (6:22; 7:5).<\/p>\n<p>When Noah made an offering to God after the Flood (8:20-22), God elaborated on his covenant with Noah, indicating that it was a universal covenant with humans and with all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world.<\/p>\n<p>This covenant helps us understand God as a covenant maker. Although human beings deserve punishment because of their wickedness, God withholds ultimate destruction. God’s covenant with Noah did not establish an intimate relationship between God and each living being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, human beings are allowed to live in God’s world and seek a deeper relationship with the world’s Creator during their time on earth. God’s later covenants with his people made intimacy with him freely available to all (see Acts 2:22-40; 3:17-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; Ezek 14:12-23; Matt 24:37-39; Heb 11:7<\/p>","summary_ro":"God’s Covenant with Noah The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17). The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite hu...","summary_en":"God’s Covenant with Noah The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17). The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite hu...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87438,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Noah","title_en":"God’s Covenant with Noah","content_ro":"<h3>God’s Covenant with Noah<\/h3>\n<p>The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17).<\/p>\n<p>The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite human faithlessness (see 6:1-7). Through this covenant, God guaranteed that he would maintain a relationship with this one family even as other divine-human relationships were being severed. God’s covenant promise to Noah came with his command to build an ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine command (6:22; 7:5).<\/p>\n<p>When Noah made an offering to God after the Flood (8:20-22), God elaborated on his covenant with Noah, indicating that it was a universal covenant with humans and with all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world.<\/p>\n<p>This covenant helps us understand God as a covenant maker. Although human beings deserve punishment because of their wickedness, God withholds ultimate destruction. God’s covenant with Noah did not establish an intimate relationship between God and each living being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, human beings are allowed to live in God’s world and seek a deeper relationship with the world’s Creator during their time on earth. God’s later covenants with his people made intimacy with him freely available to all (see Acts 2:22-40; 3:17-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; Ezek 14:12-23; Matt 24:37-39; Heb 11:7<\/p>","content_en":"<h3>God’s Covenant with Noah<\/h3>\n<p>The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17).<\/p>\n<p>The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite human faithlessness (see 6:1-7). Through this covenant, God guaranteed that he would maintain a relationship with this one family even as other divine-human relationships were being severed. God’s covenant promise to Noah came with his command to build an ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine command (6:22; 7:5).<\/p>\n<p>When Noah made an offering to God after the Flood (8:20-22), God elaborated on his covenant with Noah, indicating that it was a universal covenant with humans and with all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world.<\/p>\n<p>This covenant helps us understand God as a covenant maker. Although human beings deserve punishment because of their wickedness, God withholds ultimate destruction. God’s covenant with Noah did not establish an intimate relationship between God and each living being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, human beings are allowed to live in God’s world and seek a deeper relationship with the world’s Creator during their time on earth. God’s later covenants with his people made intimacy with him freely available to all (see Acts 2:22-40; 3:17-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; Ezek 14:12-23; Matt 24:37-39; Heb 11:7<\/p>","summary_ro":"God’s Covenant with Noah The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17). The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite hu...","summary_en":"God’s Covenant with Noah The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17). The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite hu...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115064,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Noah","title_en":"God’s Covenant with Noah","content_ro":"<h3>God’s Covenant with Noah<\/h3>\n<p>The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17).<\/p>\n<p>The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite human faithlessness (see 6:1-7). Through this covenant, God guaranteed that he would maintain a relationship with this one family even as other divine-human relationships were being severed. God’s covenant promise to Noah came with his command to build an ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine command (6:22; 7:5).<\/p>\n<p>When Noah made an offering to God after the Flood (8:20-22), God elaborated on his covenant with Noah, indicating that it was a universal covenant with humans and with all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world.<\/p>\n<p>This covenant helps us understand God as a covenant maker. Although human beings deserve punishment because of their wickedness, God withholds ultimate destruction. God’s covenant with Noah did not establish an intimate relationship between God and each living being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, human beings are allowed to live in God’s world and seek a deeper relationship with the world’s Creator during their time on earth. God’s later covenants with his people made intimacy with him freely available to all (see Acts 2:22-40; 3:17-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; Ezek 14:12-23; Matt 24:37-39; Heb 11:7<\/p>","content_en":"<h3>God’s Covenant with Noah<\/h3>\n<p>The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17).<\/p>\n<p>The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite human faithlessness (see 6:1-7). Through this covenant, God guaranteed that he would maintain a relationship with this one family even as other divine-human relationships were being severed. God’s covenant promise to Noah came with his command to build an ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine command (6:22; 7:5).<\/p>\n<p>When Noah made an offering to God after the Flood (8:20-22), God elaborated on his covenant with Noah, indicating that it was a universal covenant with humans and with all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world.<\/p>\n<p>This covenant helps us understand God as a covenant maker. Although human beings deserve punishment because of their wickedness, God withholds ultimate destruction. God’s covenant with Noah did not establish an intimate relationship between God and each living being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, human beings are allowed to live in God’s world and seek a deeper relationship with the world’s Creator during their time on earth. God’s later covenants with his people made intimacy with him freely available to all (see Acts 2:22-40; 3:17-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; Ezek 14:12-23; Matt 24:37-39; Heb 11:7<\/p>","summary_ro":"God’s Covenant with Noah The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17). The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite hu...","summary_en":"God’s Covenant with Noah The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17). The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite hu...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142690,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Noah","title_en":"God’s Covenant with Noah","content_ro":"<h3>God’s Covenant with Noah<\/h3>\n<p>The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17).<\/p>\n<p>The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite human faithlessness (see 6:1-7). Through this covenant, God guaranteed that he would maintain a relationship with this one family even as other divine-human relationships were being severed. God’s covenant promise to Noah came with his command to build an ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine command (6:22; 7:5).<\/p>\n<p>When Noah made an offering to God after the Flood (8:20-22), God elaborated on his covenant with Noah, indicating that it was a universal covenant with humans and with all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world.<\/p>\n<p>This covenant helps us understand God as a covenant maker. Although human beings deserve punishment because of their wickedness, God withholds ultimate destruction. God’s covenant with Noah did not establish an intimate relationship between God and each living being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, human beings are allowed to live in God’s world and seek a deeper relationship with the world’s Creator during their time on earth. God’s later covenants with his people made intimacy with him freely available to all (see Acts 2:22-40; 3:17-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; Ezek 14:12-23; Matt 24:37-39; Heb 11:7<\/p>","content_en":"<h3>God’s Covenant with Noah<\/h3>\n<p>The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17).<\/p>\n<p>The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite human faithlessness (see 6:1-7). Through this covenant, God guaranteed that he would maintain a relationship with this one family even as other divine-human relationships were being severed. God’s covenant promise to Noah came with his command to build an ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine command (6:22; 7:5).<\/p>\n<p>When Noah made an offering to God after the Flood (8:20-22), God elaborated on his covenant with Noah, indicating that it was a universal covenant with humans and with all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world.<\/p>\n<p>This covenant helps us understand God as a covenant maker. Although human beings deserve punishment because of their wickedness, God withholds ultimate destruction. God’s covenant with Noah did not establish an intimate relationship between God and each living being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, human beings are allowed to live in God’s world and seek a deeper relationship with the world’s Creator during their time on earth. God’s later covenants with his people made intimacy with him freely available to all (see Acts 2:22-40; 3:17-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; Ezek 14:12-23; Matt 24:37-39; Heb 11:7<\/p>","summary_ro":"God’s Covenant with Noah The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17). The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite hu...","summary_en":"God’s Covenant with Noah The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17). The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite hu...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":40643,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","content_en":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","summary_ro":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","summary_en":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40781,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40900,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jacob","title_en":"Jacob","content_ro":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","content_en":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","summary_ro":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","summary_en":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68269,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","content_en":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","summary_ro":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","summary_en":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68407,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68526,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jacob","title_en":"Jacob","content_ro":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","content_en":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","summary_ro":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","summary_en":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95895,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","content_en":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","summary_ro":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","summary_en":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96033,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96152,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jacob","title_en":"Jacob","content_ro":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","content_en":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","summary_ro":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","summary_en":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123521,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","content_en":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","summary_ro":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","summary_en":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123659,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123778,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jacob","title_en":"Jacob","content_ro":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","content_en":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","summary_ro":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","summary_en":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11882,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Faithfulness","title_en":"Faithfulness","content_ro":"<h3>FAITHFULNESS<\/h3>\n<p>Maintaining faith or allegiance; showing a strong sense of duty or conscientiousness. In biblical Hebrew, “faith” and “faithfulness” are grammatically related. Although both concepts are important in the OT, there is no English word exactly equivalent to the Hebrew terms. The most relevant Hebrew verbal root (related to our word “amen”) carries such meanings as “strengthen,” “support,” or “hold up.” In a physical sense it is used of pillars that provide support for doors (2 Kgs 18:16). Moses used the word when he disclaimed any role as supporter of the Israelites (Nm 11:12). God, however, is an eternally firm support for his people (Dt 7:9; Is 49:7).<\/p>\n<p>With that notion of firm support as the bedrock for faith, words such as “firmness,” “constancy,” or “trustworthiness” best convey the related concept of faithfulness. Trustworthiness, or steadfastness of character, is ascribed to the object of one’s trust. To be unfaithful is to be unworthy of confidence or belief. In the OT a synonym for “faithfulness” is “truth.” Since God is consistently true, he is the logical object of human trust (Ps 71:22; Is 61:8). When used of God in the OT, the word “faithfulness” frequently refers to his unwavering commitment to his promises.<\/p>\n<p class=\"h2\" id=\"GodsFaithfulness\">God’s Faithfulness<\/p>\n<p>In spite of Israel’s faithlessness (Dt 32:20; cf. Rom 3:3), God showed himself to be absolutely reliable. His faithfulness is great (Lam 3:23). He is loyal to his covenant and will always manifest his steadfast love to his people (Ps 136).<\/p>\n<p>The pinnacle of faithfulness in the Bible is seen in the work of Jesus Christ, who showed himself faithful to his Father (Heb 3:2) and in his witness (Rv 1:5). God calls men and women to be faithful by following Christ, relying on him for all things (Hb 2:4; cf. Rom 1:17).<\/p>\n<p class=\"h2\" id=\"HumanFaithfulness\">Human Faithfulness<\/p>\n<p>Faith and faithfulness are logically and linguistically united in the OT and NT. That is, the major words for faith in both Testaments also connote the concept of faithfulness. This indicates that faith is more than momentary assent to the truth of God. It is commitment to that truth, and it manifests itself in continued obedience. Abraham’s life in this regard is instructive. He assented to, relied upon, and acted in conformity to the revealed word of God. He received God’s revelation as true (i.e., demonstrating faith), and his subsequent actions proved his faithfulness. He left home and country, settled in a strange land, and offered up his son Isaac as God commanded. His willingness to sacrifice his only son is an unparalleled expression of faithfulness in the OT. It is no surprise, therefore, that Abraham is commended for his steadfastness and is set forth in the NT as one whose behavior should be imitated by Christians (Gal 3:6-9; Heb 11:8-10). Faithfulness, then, must not be viewed as an isolated act. Rather, it is an attitude that should characterize the entire life of those who say they have faith in God.<\/p>","content_en":"<h3>FAITHFULNESS<\/h3>\n<p>Maintaining faith or allegiance; showing a strong sense of duty or conscientiousness. In biblical Hebrew, “faith” and “faithfulness” are grammatically related. Although both concepts are important in the OT, there is no English word exactly equivalent to the Hebrew terms. The most relevant Hebrew verbal root (related to our word “amen”) carries such meanings as “strengthen,” “support,” or “hold up.” In a physical sense it is used of pillars that provide support for doors (2 Kgs 18:16). Moses used the word when he disclaimed any role as supporter of the Israelites (Nm 11:12). God, however, is an eternally firm support for his people (Dt 7:9; Is 49:7).<\/p>\n<p>With that notion of firm support as the bedrock for faith, words such as “firmness,” “constancy,” or “trustworthiness” best convey the related concept of faithfulness. Trustworthiness, or steadfastness of character, is ascribed to the object of one’s trust. To be unfaithful is to be unworthy of confidence or belief. In the OT a synonym for “faithfulness” is “truth.” Since God is consistently true, he is the logical object of human trust (Ps 71:22; Is 61:8). When used of God in the OT, the word “faithfulness” frequently refers to his unwavering commitment to his promises.<\/p>\n<p class=\"h2\" id=\"GodsFaithfulness\">God’s Faithfulness<\/p>\n<p>In spite of Israel’s faithlessness (Dt 32:20; cf. Rom 3:3), God showed himself to be absolutely reliable. His faithfulness is great (Lam 3:23). He is loyal to his covenant and will always manifest his steadfast love to his people (Ps 136).<\/p>\n<p>The pinnacle of faithfulness in the Bible is seen in the work of Jesus Christ, who showed himself faithful to his Father (Heb 3:2) and in his witness (Rv 1:5). God calls men and women to be faithful by following Christ, relying on him for all things (Hb 2:4; cf. Rom 1:17).<\/p>\n<p class=\"h2\" id=\"HumanFaithfulness\">Human Faithfulness<\/p>\n<p>Faith and faithfulness are logically and linguistically united in the OT and NT. That is, the major words for faith in both Testaments also connote the concept of faithfulness. This indicates that faith is more than momentary assent to the truth of God. It is commitment to that truth, and it manifests itself in continued obedience. Abraham’s life in this regard is instructive. He assented to, relied upon, and acted in conformity to the revealed word of God. He received God’s revelation as true (i.e., demonstrating faith), and his subsequent actions proved his faithfulness. He left home and country, settled in a strange land, and offered up his son Isaac as God commanded. His willingness to sacrifice his only son is an unparalleled expression of faithfulness in the OT. It is no surprise, therefore, that Abraham is commended for his steadfastness and is set forth in the NT as one whose behavior should be imitated by Christians (Gal 3:6-9; Heb 11:8-10). Faithfulness, then, must not be viewed as an isolated act. Rather, it is an attitude that should characterize the entire life of those who say they have faith in God.<\/p>","summary_ro":"FAITHFULNESS Maintaining faith or allegiance; showing a strong sense of duty or conscientiousness. In biblical Hebrew, “faith” and “faithfulness” are grammatically related. Although both concepts are important in the OT, there is no English word exactly equivalent to the Hebrew terms. The most relevant Hebrew verbal root (related to our word “amen”) carries such meanings as “strengthen,” “support,” or “hold up.” In a physical sense it is used of pillars that provide support for doors (2 Kgs 1...","summary_en":"FAITHFULNESS Maintaining faith or allegiance; showing a strong sense of duty or conscientiousness. In biblical Hebrew, “faith” and “faithfulness” are grammatically related. Although both concepts are important in the OT, there is no English word exactly equivalent to the Hebrew terms. The most relevant Hebrew verbal root (related to our word “amen”) carries such meanings as “strengthen,” “support,” or “hold up.” In a physical sense it is used of pillars that provide support for doors (2 Kgs 1...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17465,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Inheritance","title_en":"Inheritance","content_ro":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","content_en":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","summary_ro":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","summary_en":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28089,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Obedience","title_en":"Obedience","content_ro":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","content_en":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","summary_ro":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","summary_en":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58899,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:8","title_en":"Study Note: Evrei 11:8","content_ro":"<p><strong>11:8<\/strong> <em>Abraham obeyed:<\/em> See Gen 12:1-2. He, too, acted in the face of what he could not yet see, since <em>he went without knowing where he was going<\/em>.<\/p>","content_en":"<p><strong>11:8<\/strong> <em>Abraham obeyed:<\/em> See Gen 12:1-2. He, too, acted in the face of what he could not yet see, since <em>he went without knowing where he was going<\/em>.<\/p>","summary_ro":"11:8 Abraham obeyed: See Gen 12:1-2. He, too, acted in the face of what he could not yet see, since he went without knowing where he was going.","summary_en":"11:8 Abraham obeyed: See Gen 12:1-2. He, too, acted in the face of what he could not yet see, since he went without knowing where he was going.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86525,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:8","title_en":"Study Note: Evrei 11:8","content_ro":"<p><strong>11:8<\/strong> <em>Abraham obeyed:<\/em> See Gen 12:1-2. He, too, acted in the face of what he could not yet see, since <em>he went without knowing where he was going<\/em>.<\/p>","content_en":"<p><strong>11:8<\/strong> <em>Abraham obeyed:<\/em> See Gen 12:1-2. He, too, acted in the face of what he could not yet see, since <em>he went without knowing where he was going<\/em>.<\/p>","summary_ro":"11:8 Abraham obeyed: See Gen 12:1-2. He, too, acted in the face of what he could not yet see, since he went without knowing where he was going.","summary_en":"11:8 Abraham obeyed: See Gen 12:1-2. He, too, acted in the face of what he could not yet see, since he went without knowing where he was going.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114151,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:8","title_en":"Study Note: Evrei 11:8","content_ro":"<p><strong>11:8<\/strong> <em>Abraham obeyed:<\/em> See Gen 12:1-2. He, too, acted in the face of what he could not yet see, since <em>he went without knowing where he was going<\/em>.<\/p>","content_en":"<p><strong>11:8<\/strong> <em>Abraham obeyed:<\/em> See Gen 12:1-2. He, too, acted in the face of what he could not yet see, since <em>he went without knowing where he was going<\/em>.<\/p>","summary_ro":"11:8 Abraham obeyed: See Gen 12:1-2. He, too, acted in the face of what he could not yet see, since he went without knowing where he was going.","summary_en":"11:8 Abraham obeyed: See Gen 12:1-2. He, too, acted in the face of what he could not yet see, since he went without knowing where he was going.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141777,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:8","title_en":"Study Note: Evrei 11:8","content_ro":"<p><strong>11:8<\/strong> <em>Abraham obeyed:<\/em> See Gen 12:1-2. He, too, acted in the face of what he could not yet see, since <em>he went without knowing where he was going<\/em>.<\/p>","content_en":"<p><strong>11:8<\/strong> <em>Abraham obeyed:<\/em> See Gen 12:1-2. He, too, acted in the face of what he could not yet see, since <em>he went without knowing where he was going<\/em>.<\/p>","summary_ro":"11:8 Abraham obeyed: See Gen 12:1-2. He, too, acted in the face of what he could not yet see, since he went without knowing where he was going.","summary_en":"11:8 Abraham obeyed: See Gen 12:1-2. He, too, acted in the face of what he could not yet see, since he went without knowing where he was going.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62281,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89907,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117533,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145159,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":17717,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>ISAAC<\/h3>\n<p>Son of Abraham and Sarah, father of Jacob and Esau, one of the patriarchs of Israel.<\/p>\n<p>The name Isaac has an interesting etymology. It is the Anglicized form of the Hebrew <span class=\"hebrew\" lang=\"he\">Yitshaq<\/span><em>,<\/em> in Greek <span class=\"greek\" lang=\"el\">Isaak<\/span><em>.<\/em> If taken as an imperfect form, it means “he laughs”; as a perfect form, it means “he laughed.” Scholars have debated this problem and also the absence of an antecedent subject. If God is implied, the name could indicate divine amusement at an aged couple ridiculing the prospect of having a child (Gn 17:17; 18:12) and then suddenly becoming parents, as God had promised.<\/p>\n<p>Isaac’s pedigree is also interesting, for Sarah was not only the wife of Abraham but also his half sister (Gn 20:12), and this fact alone may have interfered with conception in their earlier years. Because of this relationship, Isaac belonged to both sides of Terah’s family. According to prevailing custom, the son of the legal wife took precedence over the male offspring of concubines, so that Isaac had priority of inheritance over Ishmael. The gifts that Abraham subsequently gave to the sons of his concubines (25:6) were without prejudice to the inheritance of Isaac.<\/p>\n<p>Following God’s instructions (Gn 17:10-14), Isaac was circumcised on the eighth day as a member of the covenant community. The next ceremony came when he was old enough for weaning, probably around three years old. In eastern countries where this procedure is still observed, the child’s transition from milk to solid protein and carbohydrates is normally celebrated in the context of a feast. During the celebration the mother chews a mouthful of solid food and then pushes it into the baby’s mouth with her tongue. The infant is often so shocked by this treatment that it promptly expels the food, whereupon the mother repeats the process. For an observer the procedure can be hilarious, and Ishmael may have been laughing at such a spectacle when he incurred Sarah’s wrath (21:8-10).<\/p>\n<p>During the years of Isaac’s adolescence, Abraham was living in Philistine territory (Gn 21:34). The supreme test of the father’s faith and obedience came in this period. Having watched this son of God’s promise grow up into a healthy young man, Abraham is asked by God to offer him as a sacrifice. Isaac was familiar with sacrificial rituals and helped with the preparations, though probably not without some misgivings, for he was also familiar with the patriarchal traditions that gave the head of the family power of life or death over everyone and everything in the family. If he voiced any protest as he lay bound on the sacrificial altar, it is not recorded. When Abraham’s faith did not waver, God intervened at the crucial moment and provided another offering in the form of a ram. Because of his obedience, God promised Abraham great blessing, blessing in which Isaac also participated (Gn 22; 25:11). It was this act of faith and obedience that Paul honored centuries later by calling Abraham the forefather of the Christian church (Rom 4).<\/p>\n<p>After Sarah’s death (Gn 23), Abraham set about securing a bride for Isaac, as it was the custom for parents to arrange marriages for their children. Rather than have Isaac marry a local pagan woman, Abraham sent his household steward to Nahor in Mesopotamia to seek a bride for his son from among his relatives. In an account that emphasizes faith, perseverance, and divine blessing, Genesis 24 describes how the servant met Rebekah and betrothed her to Isaac even before he had met the rest of her family. Bethuel, her father, and Laban, her brother, assented to this arrangement, and she left with the family’s blessing to take up her new responsibilities in Palestine as Isaac’s wife.<\/p>\n<p>When Abraham died at a ripe old age, Isaac and Ishmael buried him in the cave of Machpelah (Gn 25:8-9). Isaac was now patriarch of the family. He pleaded with God that his wife, Rebekah, might bear children, and as a result, she bore twin sons, Esau (“the hairy one”) and Jacob (“supplanter”). Esau became a hunter, and Isaac favored him, while Jacob was more of a settler and agriculturalist and was favored by his mother. Jacob was also crafty and took advantage of Esau’s extreme hunger one day, bargaining with his older brother to exchange his birthright for some lentil stew. Possession of the birthright secured for Jacob a double portion of the inheritance (Dt 21:17).<\/p>\n<p>When famine gripped the land, God instructed Isaac not to visit Egypt (Gn 26:2), but to stay in Palestine, where he would enjoy great prosperity. When the men of the area asked about Rebekah, Isaac became fearful and said she was his sister. When the deception was uncovered, Abimelech the king rebuked Isaac and forbade anyone to interfere with him. Isaac prospered so greatly that Abimelech finally asked him to relocate, so he moved to Beersheba, where there was sufficient water for his flocks, and his fortune increased.<\/p>\n<p>Although Esau was Isaac’s favorite son, he displeased his father by marrying two Hittite women. When Isaac felt that the end of his life was approaching, he wanted to bless his firstborn in the traditional patriarchal manner (Gn 27). Rebekah overheard his instructions to Esau, and she encouraged Jacob to deceive the blind old man by disguising himself as Esau and taking his brother’s blessing. The deception succeeded, and Isaac gave Jacob the blessing of the firstborn. When Esau appeared to receive his blessing he was too late, and he was very bitter against Jacob because of what had happened. Rebekah sent Jacob away to her brother Laban in Mesopotamia, to escape Esau’s anger and also to obtain a wife. Esau did receive a blessing from Isaac, but a lesser one. Two decades later a rich and prosperous Jacob returned with his family. He made peace with Esau before Isaac died, and the brothers buried Isaac in Hebron (Gn 35:27-29).<\/p>\n<p>Isaac is given less prominence in the patriarchal narratives than Abraham or Jacob, but his importance for covenantal faith was recognized in such NT passages as Acts 7:8, Romans 9:7, Galatians 4:21-31, and Hebrews 11:9-20.<\/p>\n<p><em>See also<\/em> Israel, History of; Patriarchs, Period of the.<\/p>","content_en":"<h3>ISAAC<\/h3>\n<p>Son of Abraham and Sarah, father of Jacob and Esau, one of the patriarchs of Israel.<\/p>\n<p>The name Isaac has an interesting etymology. It is the Anglicized form of the Hebrew <span class=\"hebrew\" lang=\"he\">Yitshaq<\/span><em>,<\/em> in Greek <span class=\"greek\" lang=\"el\">Isaak<\/span><em>.<\/em> If taken as an imperfect form, it means “he laughs”; as a perfect form, it means “he laughed.” Scholars have debated this problem and also the absence of an antecedent subject. If God is implied, the name could indicate divine amusement at an aged couple ridiculing the prospect of having a child (Gn 17:17; 18:12) and then suddenly becoming parents, as God had promised.<\/p>\n<p>Isaac’s pedigree is also interesting, for Sarah was not only the wife of Abraham but also his half sister (Gn 20:12), and this fact alone may have interfered with conception in their earlier years. Because of this relationship, Isaac belonged to both sides of Terah’s family. According to prevailing custom, the son of the legal wife took precedence over the male offspring of concubines, so that Isaac had priority of inheritance over Ishmael. The gifts that Abraham subsequently gave to the sons of his concubines (25:6) were without prejudice to the inheritance of Isaac.<\/p>\n<p>Following God’s instructions (Gn 17:10-14), Isaac was circumcised on the eighth day as a member of the covenant community. The next ceremony came when he was old enough for weaning, probably around three years old. In eastern countries where this procedure is still observed, the child’s transition from milk to solid protein and carbohydrates is normally celebrated in the context of a feast. During the celebration the mother chews a mouthful of solid food and then pushes it into the baby’s mouth with her tongue. The infant is often so shocked by this treatment that it promptly expels the food, whereupon the mother repeats the process. For an observer the procedure can be hilarious, and Ishmael may have been laughing at such a spectacle when he incurred Sarah’s wrath (21:8-10).<\/p>\n<p>During the years of Isaac’s adolescence, Abraham was living in Philistine territory (Gn 21:34). The supreme test of the father’s faith and obedience came in this period. Having watched this son of God’s promise grow up into a healthy young man, Abraham is asked by God to offer him as a sacrifice. Isaac was familiar with sacrificial rituals and helped with the preparations, though probably not without some misgivings, for he was also familiar with the patriarchal traditions that gave the head of the family power of life or death over everyone and everything in the family. If he voiced any protest as he lay bound on the sacrificial altar, it is not recorded. When Abraham’s faith did not waver, God intervened at the crucial moment and provided another offering in the form of a ram. Because of his obedience, God promised Abraham great blessing, blessing in which Isaac also participated (Gn 22; 25:11). It was this act of faith and obedience that Paul honored centuries later by calling Abraham the forefather of the Christian church (Rom 4).<\/p>\n<p>After Sarah’s death (Gn 23), Abraham set about securing a bride for Isaac, as it was the custom for parents to arrange marriages for their children. Rather than have Isaac marry a local pagan woman, Abraham sent his household steward to Nahor in Mesopotamia to seek a bride for his son from among his relatives. In an account that emphasizes faith, perseverance, and divine blessing, Genesis 24 describes how the servant met Rebekah and betrothed her to Isaac even before he had met the rest of her family. Bethuel, her father, and Laban, her brother, assented to this arrangement, and she left with the family’s blessing to take up her new responsibilities in Palestine as Isaac’s wife.<\/p>\n<p>When Abraham died at a ripe old age, Isaac and Ishmael buried him in the cave of Machpelah (Gn 25:8-9). Isaac was now patriarch of the family. He pleaded with God that his wife, Rebekah, might bear children, and as a result, she bore twin sons, Esau (“the hairy one”) and Jacob (“supplanter”). Esau became a hunter, and Isaac favored him, while Jacob was more of a settler and agriculturalist and was favored by his mother. Jacob was also crafty and took advantage of Esau’s extreme hunger one day, bargaining with his older brother to exchange his birthright for some lentil stew. Possession of the birthright secured for Jacob a double portion of the inheritance (Dt 21:17).<\/p>\n<p>When famine gripped the land, God instructed Isaac not to visit Egypt (Gn 26:2), but to stay in Palestine, where he would enjoy great prosperity. When the men of the area asked about Rebekah, Isaac became fearful and said she was his sister. When the deception was uncovered, Abimelech the king rebuked Isaac and forbade anyone to interfere with him. Isaac prospered so greatly that Abimelech finally asked him to relocate, so he moved to Beersheba, where there was sufficient water for his flocks, and his fortune increased.<\/p>\n<p>Although Esau was Isaac’s favorite son, he displeased his father by marrying two Hittite women. When Isaac felt that the end of his life was approaching, he wanted to bless his firstborn in the traditional patriarchal manner (Gn 27). Rebekah overheard his instructions to Esau, and she encouraged Jacob to deceive the blind old man by disguising himself as Esau and taking his brother’s blessing. The deception succeeded, and Isaac gave Jacob the blessing of the firstborn. When Esau appeared to receive his blessing he was too late, and he was very bitter against Jacob because of what had happened. Rebekah sent Jacob away to her brother Laban in Mesopotamia, to escape Esau’s anger and also to obtain a wife. Esau did receive a blessing from Isaac, but a lesser one. Two decades later a rich and prosperous Jacob returned with his family. He made peace with Esau before Isaac died, and the brothers buried Isaac in Hebron (Gn 35:27-29).<\/p>\n<p>Isaac is given less prominence in the patriarchal narratives than Abraham or Jacob, but his importance for covenantal faith was recognized in such NT passages as Acts 7:8, Romans 9:7, Galatians 4:21-31, and Hebrews 11:9-20.<\/p>\n<p><em>See also<\/em> Israel, History of; Patriarchs, Period of the.<\/p>","summary_ro":"ISAAC Son of Abraham and Sarah, father of Jacob and Esau, one of the patriarchs of Israel. The name Isaac has an interesting etymology. It is the Anglicized form of the Hebrew Yitshaq, in Greek Isaak. If taken as an imperfect form, it means “he laughs”; as a perfect form, it means “he laughed.” Scholars have debated this problem and also the absence of an antecedent subject. If God is implied, the name could indicate divine amusement at an aged couple ridiculing the prospect of having a child...","summary_en":"ISAAC Son of Abraham and Sarah, father of Jacob and Esau, one of the patriarchs of Israel. The name Isaac has an interesting etymology. It is the Anglicized form of the Hebrew Yitshaq, in Greek Isaak. If taken as an imperfect form, it means “he laughs”; as a perfect form, it means “he laughed.” Scholars have debated this problem and also the absence of an antecedent subject. If God is implied, the name could indicate divine amusement at an aged couple ridiculing the prospect of having a child...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58900,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:9","title_en":"Study Note: Evrei 11:9","content_ro":"<p><strong>11:9-10<\/strong> <em>he lived there by faith:<\/em> Abraham himself did not experience the inheritance of the land of promise. Rather, he <em>was like a foreigner, living in tents<\/em> (see Gen 12:10–13:18). • <em>so did Isaac and Jacob:<\/em> This life of faith was continued in the next two generations: They received the <em>same promise<\/em> and hoped in God, but did not experience what God had promised. • <em>city with eternal foundations:<\/em> Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, anticipating a heavenly city.<\/p>","content_en":"<p><strong>11:9-10<\/strong> <em>he lived there by faith:<\/em> Abraham himself did not experience the inheritance of the land of promise. Rather, he <em>was like a foreigner, living in tents<\/em> (see Gen 12:10–13:18). • <em>so did Isaac and Jacob:<\/em> This life of faith was continued in the next two generations: They received the <em>same promise<\/em> and hoped in God, but did not experience what God had promised. • <em>city with eternal foundations:<\/em> Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, anticipating a heavenly city.<\/p>","summary_ro":"11:9-10 he lived there by faith: Abraham himself did not experience the inheritance of the land of promise. Rather, he was like a foreigner, living in tents (see Gen 12:10–13:18). • so did Isaac and Jacob: This life of faith was continued in the next two generations: They received the same promise and hoped in God, but did not experience what God had promised. • city with eternal foundations: Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, an...","summary_en":"11:9-10 he lived there by faith: Abraham himself did not experience the inheritance of the land of promise. Rather, he was like a foreigner, living in tents (see Gen 12:10–13:18). • so did Isaac and Jacob: This life of faith was continued in the next two generations: They received the same promise and hoped in God, but did not experience what God had promised. • city with eternal foundations: Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, an...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86526,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:9","title_en":"Study Note: Evrei 11:9","content_ro":"<p><strong>11:9-10<\/strong> <em>he lived there by faith:<\/em> Abraham himself did not experience the inheritance of the land of promise. Rather, he <em>was like a foreigner, living in tents<\/em> (see Gen 12:10–13:18). • <em>so did Isaac and Jacob:<\/em> This life of faith was continued in the next two generations: They received the <em>same promise<\/em> and hoped in God, but did not experience what God had promised. • <em>city with eternal foundations:<\/em> Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, anticipating a heavenly city.<\/p>","content_en":"<p><strong>11:9-10<\/strong> <em>he lived there by faith:<\/em> Abraham himself did not experience the inheritance of the land of promise. Rather, he <em>was like a foreigner, living in tents<\/em> (see Gen 12:10–13:18). • <em>so did Isaac and Jacob:<\/em> This life of faith was continued in the next two generations: They received the <em>same promise<\/em> and hoped in God, but did not experience what God had promised. • <em>city with eternal foundations:<\/em> Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, anticipating a heavenly city.<\/p>","summary_ro":"11:9-10 he lived there by faith: Abraham himself did not experience the inheritance of the land of promise. Rather, he was like a foreigner, living in tents (see Gen 12:10–13:18). • so did Isaac and Jacob: This life of faith was continued in the next two generations: They received the same promise and hoped in God, but did not experience what God had promised. • city with eternal foundations: Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, an...","summary_en":"11:9-10 he lived there by faith: Abraham himself did not experience the inheritance of the land of promise. Rather, he was like a foreigner, living in tents (see Gen 12:10–13:18). • so did Isaac and Jacob: This life of faith was continued in the next two generations: They received the same promise and hoped in God, but did not experience what God had promised. • city with eternal foundations: Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, an...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114152,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:9","title_en":"Study Note: Evrei 11:9","content_ro":"<p><strong>11:9-10<\/strong> <em>he lived there by faith:<\/em> Abraham himself did not experience the inheritance of the land of promise. Rather, he <em>was like a foreigner, living in tents<\/em> (see Gen 12:10–13:18). • <em>so did Isaac and Jacob:<\/em> This life of faith was continued in the next two generations: They received the <em>same promise<\/em> and hoped in God, but did not experience what God had promised. • <em>city with eternal foundations:<\/em> Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, anticipating a heavenly city.<\/p>","content_en":"<p><strong>11:9-10<\/strong> <em>he lived there by faith:<\/em> Abraham himself did not experience the inheritance of the land of promise. Rather, he <em>was like a foreigner, living in tents<\/em> (see Gen 12:10–13:18). • <em>so did Isaac and Jacob:<\/em> This life of faith was continued in the next two generations: They received the <em>same promise<\/em> and hoped in God, but did not experience what God had promised. • <em>city with eternal foundations:<\/em> Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, anticipating a heavenly city.<\/p>","summary_ro":"11:9-10 he lived there by faith: Abraham himself did not experience the inheritance of the land of promise. Rather, he was like a foreigner, living in tents (see Gen 12:10–13:18). • so did Isaac and Jacob: This life of faith was continued in the next two generations: They received the same promise and hoped in God, but did not experience what God had promised. • city with eternal foundations: Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, an...","summary_en":"11:9-10 he lived there by faith: Abraham himself did not experience the inheritance of the land of promise. Rather, he was like a foreigner, living in tents (see Gen 12:10–13:18). • so did Isaac and Jacob: This life of faith was continued in the next two generations: They received the same promise and hoped in God, but did not experience what God had promised. • city with eternal foundations: Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, an...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141778,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:9","title_en":"Study Note: Evrei 11:9","content_ro":"<p><strong>11:9-10<\/strong> <em>he lived there by faith:<\/em> Abraham himself did not experience the inheritance of the land of promise. Rather, he <em>was like a foreigner, living in tents<\/em> (see Gen 12:10–13:18). • <em>so did Isaac and Jacob:<\/em> This life of faith was continued in the next two generations: They received the <em>same promise<\/em> and hoped in God, but did not experience what God had promised. • <em>city with eternal foundations:<\/em> Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, anticipating a heavenly city.<\/p>","content_en":"<p><strong>11:9-10<\/strong> <em>he lived there by faith:<\/em> Abraham himself did not experience the inheritance of the land of promise. Rather, he <em>was like a foreigner, living in tents<\/em> (see Gen 12:10–13:18). • <em>so did Isaac and Jacob:<\/em> This life of faith was continued in the next two generations: They received the <em>same promise<\/em> and hoped in God, but did not experience what God had promised. • <em>city with eternal foundations:<\/em> Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, anticipating a heavenly city.<\/p>","summary_ro":"11:9-10 he lived there by faith: Abraham himself did not experience the inheritance of the land of promise. Rather, he was like a foreigner, living in tents (see Gen 12:10–13:18). • so did Isaac and Jacob: This life of faith was continued in the next two generations: They received the same promise and hoped in God, but did not experience what God had promised. • city with eternal foundations: Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, an...","summary_en":"11:9-10 he lived there by faith: Abraham himself did not experience the inheritance of the land of promise. Rather, he was like a foreigner, living in tents (see Gen 12:10–13:18). • so did Isaac and Jacob: This life of faith was continued in the next two generations: They received the same promise and hoped in God, but did not experience what God had promised. • city with eternal foundations: Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, an...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":6765,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"City","title_en":"City","content_ro":"<h3>CITY<\/h3>\n<p>The Bible does not generally distinguish between city, town, and village. The emphasis upon walls (Lv 25:29-31) and fortifications (Jos 19:35), with repeated references to towers, gates, and sieges, indicates that cities provided the primary security for the surrounding towns and villages.<\/p>\n<p class=\"h2\" id=\"OriginandAntiquity\">Origin and Antiquity<\/p>\n<h5>Practical Prerequisites<\/h5>\n<p>The existence of settled communities depended upon a controlled food supply. In contrast to the city dweller, the nomad lived in a portable tent, appropriate for a never-ceasing search for food. The contrast between settled city life and the nomadic experience is illustrated by a NT reference to the seminomadic Abraham: “He looked forward to the city which has foundations, whose builder and maker is God” (Heb 11:10, <span>rsv<\/span>).<\/p>\n<h5>The First Biblical City<\/h5>\n<p>The first biblical reference to a city is in Genesis 4:17. The Hebrew verb indicates that Cain “was building” the city. Probably he did not complete it, nor did he permanently reside there; he had earlier been condemned to a vagabond’s existence (v 12).<\/p>\n<p>The Genesis account, affirming that city life came early in human existence, is internally consistent. The first human offspring, Cain and Abel, were involved in food production (Gn 4:2). Cain was an agriculturist, and Abel tended domesticated flocks. Genesis 4 shows both the prerequisite of food production and the resulting specialization. With Jabal, tentmaking was associated (v 20); with Jubal, music (v 21); and with Tubal-Cain, metalworking (v 22).<\/p>\n<h5>Archaeological Evidence<\/h5>\n<p>The testimony of archaeology generally agrees with an early date for the origin of cities. The oldest city thus far discovered in Canaan was Jericho. Using carbon-14 analysis of wood materials from the site, Kathleen Kenyon assigned a date prior to 7000 <span>BC<\/span>. Although less than 10 acres (4 hectares), it was a well-developed city with an impressive wall 6 feet (1.8 meters) thick and a round stone tower almost 30 feet (9 meters) high equipped with an inside staircase from top to bottom.<\/p>\n<p>Jericho seems to be 3,000 years older than other Canaanite cities. Most of the great Sumerian cities such as Ur, Ish, Lagah, and Uruk were founded later, in the fourth or early third millennium <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"LocationandName\">Location and Name<\/p>\n<h5>Topographical Prerequisites<\/h5>\n<p>There were four primary considerations in the selection of a site for a city.<\/p>\n<p>1. The topographical situation of the ancient city had to contribute to its defense. A city built on a natural hill tended to be less vulnerable than one in the valley. Substantial advantage was given to the defenders if an enemy was forced to attack up an incline.<\/p>\n<p>The topography of Jerusalem illustrates the factor of security in the selection of a site. Although surrounded by higher mountains (Ps 125:2), Jerusalem originally was established on a limestone ridge protected on the east by the deep Kidron Valley and on the west by the equally formidable Tyropoean Valley. The two valleys met, thus affording Jerusalem protection from the south. To complete the security, walls were constructed around the city, with special emphasis on the northern side, where Jerusalem was otherwise exposed (cf. 2 Sm 5:6).<\/p>\n<li>2. A water source conveniently located was an absolute necessity for a city’s existence. The city spring or well became the center of social intercourse, particularly for the women, who were traditionally the water carriers. Biblical examples of socializing at the village well are numerous (Gn 29:1-12; 1 Kgs 1:38-39).<\/li>\n<p>In general, water sources were located in valleys, so the nearest spring to a city was frequently outside the walls. If an attacking enemy seized the water source, a city could be forced to surrender when the water supply stored within the walls ran dry. In Jerusalem, King Hezekiah constructed a water tunnel to neutralize the impending attack of the Assyrian king Sennacherib (2 Kgs 20:20; 2 Chr 32:30). His amazing engineering feat, more than 1,700 feet (518 meters) long and over 2,500 years old, can still be seen by visitors to Jerusalem.<\/p>\n<li>3. Every city needed adequate food for its inhabitants. Ancient agriculturalists lived in a village or city and walked each day to their fields. The existence of a city, therefore, depended upon nearby cultivable fields adequate to meet the needs of the population.<\/li>\n<li>4. To facilitate importation of raw materials and exportation of finished products, proximity to local and international roads was desirable if not imperative. The important cities of the Bible were located along primary arteries of commerce.<\/li>\n<p>The relative importance of these four factors has changed over the centuries. With the appearance of strong nation-states such as Rome, cities could depend upon standing armies and thus give up their inconvenient hilltop sites. Development of plastered cisterns and aqueducts made possible the founding of cities some distance from water sources; for example, Caesarea, built by Herod the Great, was 12 miles (19.3 kilometers) from Mt Carmel’s springs. Trade routes shifted with changing international conditions, causing the demise of some cities and the development of others.<\/p>\n<p><em>See also<\/em> Archaeology and the Bible.<\/p>","content_en":"<h3>CITY<\/h3>\n<p>The Bible does not generally distinguish between city, town, and village. The emphasis upon walls (Lv 25:29-31) and fortifications (Jos 19:35), with repeated references to towers, gates, and sieges, indicates that cities provided the primary security for the surrounding towns and villages.<\/p>\n<p class=\"h2\" id=\"OriginandAntiquity\">Origin and Antiquity<\/p>\n<h5>Practical Prerequisites<\/h5>\n<p>The existence of settled communities depended upon a controlled food supply. In contrast to the city dweller, the nomad lived in a portable tent, appropriate for a never-ceasing search for food. The contrast between settled city life and the nomadic experience is illustrated by a NT reference to the seminomadic Abraham: “He looked forward to the city which has foundations, whose builder and maker is God” (Heb 11:10, <span>rsv<\/span>).<\/p>\n<h5>The First Biblical City<\/h5>\n<p>The first biblical reference to a city is in Genesis 4:17. The Hebrew verb indicates that Cain “was building” the city. Probably he did not complete it, nor did he permanently reside there; he had earlier been condemned to a vagabond’s existence (v 12).<\/p>\n<p>The Genesis account, affirming that city life came early in human existence, is internally consistent. The first human offspring, Cain and Abel, were involved in food production (Gn 4:2). Cain was an agriculturist, and Abel tended domesticated flocks. Genesis 4 shows both the prerequisite of food production and the resulting specialization. With Jabal, tentmaking was associated (v 20); with Jubal, music (v 21); and with Tubal-Cain, metalworking (v 22).<\/p>\n<h5>Archaeological Evidence<\/h5>\n<p>The testimony of archaeology generally agrees with an early date for the origin of cities. The oldest city thus far discovered in Canaan was Jericho. Using carbon-14 analysis of wood materials from the site, Kathleen Kenyon assigned a date prior to 7000 <span>BC<\/span>. Although less than 10 acres (4 hectares), it was a well-developed city with an impressive wall 6 feet (1.8 meters) thick and a round stone tower almost 30 feet (9 meters) high equipped with an inside staircase from top to bottom.<\/p>\n<p>Jericho seems to be 3,000 years older than other Canaanite cities. Most of the great Sumerian cities such as Ur, Ish, Lagah, and Uruk were founded later, in the fourth or early third millennium <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"LocationandName\">Location and Name<\/p>\n<h5>Topographical Prerequisites<\/h5>\n<p>There were four primary considerations in the selection of a site for a city.<\/p>\n<p>1. The topographical situation of the ancient city had to contribute to its defense. A city built on a natural hill tended to be less vulnerable than one in the valley. Substantial advantage was given to the defenders if an enemy was forced to attack up an incline.<\/p>\n<p>The topography of Jerusalem illustrates the factor of security in the selection of a site. Although surrounded by higher mountains (Ps 125:2), Jerusalem originally was established on a limestone ridge protected on the east by the deep Kidron Valley and on the west by the equally formidable Tyropoean Valley. The two valleys met, thus affording Jerusalem protection from the south. To complete the security, walls were constructed around the city, with special emphasis on the northern side, where Jerusalem was otherwise exposed (cf. 2 Sm 5:6).<\/p>\n<li>2. A water source conveniently located was an absolute necessity for a city’s existence. The city spring or well became the center of social intercourse, particularly for the women, who were traditionally the water carriers. Biblical examples of socializing at the village well are numerous (Gn 29:1-12; 1 Kgs 1:38-39).<\/li>\n<p>In general, water sources were located in valleys, so the nearest spring to a city was frequently outside the walls. If an attacking enemy seized the water source, a city could be forced to surrender when the water supply stored within the walls ran dry. In Jerusalem, King Hezekiah constructed a water tunnel to neutralize the impending attack of the Assyrian king Sennacherib (2 Kgs 20:20; 2 Chr 32:30). His amazing engineering feat, more than 1,700 feet (518 meters) long and over 2,500 years old, can still be seen by visitors to Jerusalem.<\/p>\n<li>3. Every city needed adequate food for its inhabitants. Ancient agriculturalists lived in a village or city and walked each day to their fields. The existence of a city, therefore, depended upon nearby cultivable fields adequate to meet the needs of the population.<\/li>\n<li>4. To facilitate importation of raw materials and exportation of finished products, proximity to local and international roads was desirable if not imperative. The important cities of the Bible were located along primary arteries of commerce.<\/li>\n<p>The relative importance of these four factors has changed over the centuries. With the appearance of strong nation-states such as Rome, cities could depend upon standing armies and thus give up their inconvenient hilltop sites. Development of plastered cisterns and aqueducts made possible the founding of cities some distance from water sources; for example, Caesarea, built by Herod the Great, was 12 miles (19.3 kilometers) from Mt Carmel’s springs. Trade routes shifted with changing international conditions, causing the demise of some cities and the development of others.<\/p>\n<p><em>See also<\/em> Archaeology and the Bible.<\/p>","summary_ro":"CITY The Bible does not generally distinguish between city, town, and village. The emphasis upon walls (Lv 25:29-31) and fortifications (Jos 19:35), with repeated references to towers, gates, and sieges, indicates that cities provided the primary security for the surrounding towns and villages. Origin and Antiquity Practical Prerequisites The existence of settled communities depended upon a controlled food supply. In contrast to the city dweller, the nomad lived in a portable tent, appropriat...","summary_en":"CITY The Bible does not generally distinguish between city, town, and village. The emphasis upon walls (Lv 25:29-31) and fortifications (Jos 19:35), with repeated references to towers, gates, and sieges, indicates that cities provided the primary security for the surrounding towns and villages. Origin and Antiquity Practical Prerequisites The existence of settled communities depended upon a controlled food supply. In contrast to the city dweller, the nomad lived in a portable tent, appropriat...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22531,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Land","title_en":"Land","content_ro":"<h3>LAND<\/h3>\n<p>The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were driven from the Garden of Eden, and the earth became cursed. They were forced to toil and sweat in order to subdue the earth and provide for their own subsistence because the harvest was choked by thorns and thistles.<\/p>\n<p>After murdering his brother, Cain receives an individual intensification of the land curse as punishment. He is told that the earth will not yield its produce for him even with hard labor, forcing him to wander from one place to another. With no permanent homeland, Cain is denied the enjoyment of rest and prosperity. Because of sin, the important human aspiration for a sense of place is refused to Cain (Gn 4:12).<\/p>\n<p>After the Flood, which was God’s judgment on an exceedingly wicked human race, humans again provoked God’s wrath; the construction of the Tower of Babel exalts human might apart from God. God intervenes to confuse the people’s language and “scatter them abroad upon the face of the earth” (11:9). Genesis 1–11 is thus characterized by a sequence of narratives describing land loss with its attendant deprivations as a consequence of sin and rebellion against God.<\/p>\n<p class=\"h2\" id=\"LandandtheAbrahamicCovenant\">Land and the Abrahamic Covenant<\/p>\n<p>In the time of Abraham, God intervened in human affairs to provide a special homeland for a select group of people who are set apart unto himself. It is here that the Promised Land theme is introduced in Scripture. God said to Abraham, “Leave your country, your relatives, and your father’s house, and go to the land that I will show you. I will cause you to become the father of a great nation” (Gn 12:1-2, <span>nlt<\/span>). This promise to Abraham is enlarged upon in Genesis 12:7; 13:14-18; 15:7-21; 17:7-8. Abraham is told that the land of Canaan is to be the “everlasting possession” of his descendants (17:8).<\/p>\n<p>The OT narrative then traces Abraham’s line of descent through Isaac and Jacob, and tells of the migration of Jacob’s family to Egypt, where during approximately four centuries they became a great and numerous people. During this period, the promise of possession of the land of Canaan is reiterated (Gn 28:15; 35:11-12; 46:3-4; 50:24) and held before Abraham’s descendants as an integral feature of God’s covenantal promises.<\/p>\n<p class=\"h2\" id=\"LandandtheMosaicCovenant\">Land and the Mosaic Covenant<\/p>\n<p>When God called Moses to lead the Israelites out of Egypt, he associated Moses’ task with the fulfillment of the promises to the patriarchs: “I have remembered my covenant with them. . . . I will make you my own special people, and I will be your God. . . . I will bring you into the land I swore to give to Abraham, Isaac, and Jacob. It will be your very own property” (Ex 6:5-8, <span>nlt<\/span>). Israel is to be delivered from Egypt for two reasons: first, in order to be established as God’s covenant people at Mt Sinai, and second, in order to possess the land promised to their fathers. It is of utmost significance, however, that with the establishment of the Mosaic covenant the continued possession of the land is made dependent on obedience. Should Israel violate the covenantal obligations, it will bring upon itself the covenant curses, the most severe of which is banishment from the Promised Land (Lv 26:32-33). This does not mean that God will abandon his people and the land totally or forever, because God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lv 26:42, <span>nlt<\/span>).<\/p>\n<p>During the reign of King David, the promise of land received at least a provisional fulfillment. Although it is true that initial fulfillment occurred when Joshua entered the land, at that time the territory did not extend to the borders promised Abraham (Gn 15:18) and much of the land that was occupied still contained pockets of resistance by the former inhabitants (Jos 13:1-6; Jgs 1). It was not until the time of David that the land was fully possessed as originally promised (2 Sm 8; 1 Kgs 4:21, 24).<\/p>\n<p>The responsibility of the king to observe the law, and the connection between covenantal obedience and possession of the land is again made clear when Solomon dedicates the temple (1 Kgs 9:4-9). Disobedience will bring not only expulsion from the land but also the destruction of the temple.<\/p>\n<p>The subsequent history of the divided-kingdom era is for the most part a history of covenant abrogation, by the people as well as the kings. The Lord sent repeated warnings through the prophets that such disobedience could only lead to expulsion from the land. But their message fell on deaf ears (Is 6:11-12; Am 5:27; 7:17; Hos 9:17). The kings repeatedly proved themselves to be unworthy of the office.<\/p>\n<p>As the people persisted in their evil way, Jeremiah announced that Nebuchadnezzar was to be the Lord’s agent to drive them from the land (Jer 21:2; 22:25; 25:8-9; 27:6; 28:14; 29:21). However, Jeremiah and other prophets also looked beyond the exile to a future restoration and return to the land (Jer 32:6-25). Historically, this was accomplished under the rule of Cyrus the Great of Persia (538 <span>BC<\/span>) and is described in the books of Ezra and Nehemiah.<\/p>\n<p>A difficulty of interpretation arises in finding an adequate fulfillment of certain prophecies of the return (cf. Ez 37; Am 9:14-15), which envision great prosperity and permanent possession of the land under the rule of a Davidic king. The intertestamental period does not seem to be a suitable fulfillment for these predictions.<\/p>\n<p class=\"h2\" id=\"LandandtheNewCovenant\">Land and the New Covenant<\/p>\n<p>In the NT the land theme is much less prominent and seems mostly to be given a spiritual symbolism. The writer of Hebrews suggests that Abraham understood the land promise as something that pointed beyond a merely geographical fulfillment to a higher and far more satisfying heavenly home. Realizing the imperfection and transitory nature of all that this world offers, Abraham looked beyond the temporal fulfillment of the land promise for a city whose builder and maker is God (Heb 11:10), and he sought a “better country, that is, a heavenly one” (v 16). In the NT it appears that Israel’s land promise and entrance into Canaan is to be understood as typifying something of the future heavenly rest awaiting God’s people (Heb 3–4). Perhaps this explains the OT stress on the connection between Israel’s living in obedience to God’s law and their possession of the land. When the Israelites do not typify a condition of holiness, they disqualify themselves from typifying a condition of blessedness, and thus are either denied access to or driven from the land. The NT indicates that it is God’s purpose to prepare an eternal homeland for his people where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rv 21).<\/p>\n<p>The OT land promises have been viewed by some as having only typical significance. In the light of Christ’s incarnation any statement of Scripture concerning a future for the land is to be interpreted as fulfilled in a spiritual sense in the church. The church is now the new Israel and heir of the OT promises. Because God’s kingdom is now a spiritual reality, it is considered a misunderstanding of the OT to expect yet future fulfillments of the OT prophecies of Israel’s return to the land and an establishment of a period of peace and prosperity under the rule of Christ, the Son of David (cf. Is 2:1-5; 11:6-11; Ez 37; Am 9:14-15). To abide in Christ is considered an adequate fulfillment of the physical and geographical promises of the OT economy.<\/p>\n<p>Others, while not denying typical significance for these OT realities, would suggest that the land promises are still operative in the physical and geographical categories in which they were given. It is pointed out that Paul argues in Romans 9–11 that there is yet a future for national Israel. In spite of Israel’s history of disobedience, climaxing in the rejection of the Messiah, the election and calling of God is irrevocable, and Israel is yet to be reingrafted in the olive tree from which it had previously been cut off. Luke says that Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled (Lk 21:24), indicating that there is to be a future time when Jerusalem will again be possessed by the Jewish nation. This does not necessarily mean that one must view the present state of Israel as the direct fulfillment of the OT promises of return to the land. The OT indicates that the return will be occasioned by belief (Dt 30:1-16). The present return is in unbelief. At the same time, the remarkable preservation of the Jewish people over the centuries and the recent reestablishment of the nation are perhaps to be understood as anticipations or signs of a future and more complete realization of the OT land promises.<\/p>","content_en":"<h3>LAND<\/h3>\n<p>The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were driven from the Garden of Eden, and the earth became cursed. They were forced to toil and sweat in order to subdue the earth and provide for their own subsistence because the harvest was choked by thorns and thistles.<\/p>\n<p>After murdering his brother, Cain receives an individual intensification of the land curse as punishment. He is told that the earth will not yield its produce for him even with hard labor, forcing him to wander from one place to another. With no permanent homeland, Cain is denied the enjoyment of rest and prosperity. Because of sin, the important human aspiration for a sense of place is refused to Cain (Gn 4:12).<\/p>\n<p>After the Flood, which was God’s judgment on an exceedingly wicked human race, humans again provoked God’s wrath; the construction of the Tower of Babel exalts human might apart from God. God intervenes to confuse the people’s language and “scatter them abroad upon the face of the earth” (11:9). Genesis 1–11 is thus characterized by a sequence of narratives describing land loss with its attendant deprivations as a consequence of sin and rebellion against God.<\/p>\n<p class=\"h2\" id=\"LandandtheAbrahamicCovenant\">Land and the Abrahamic Covenant<\/p>\n<p>In the time of Abraham, God intervened in human affairs to provide a special homeland for a select group of people who are set apart unto himself. It is here that the Promised Land theme is introduced in Scripture. God said to Abraham, “Leave your country, your relatives, and your father’s house, and go to the land that I will show you. I will cause you to become the father of a great nation” (Gn 12:1-2, <span>nlt<\/span>). This promise to Abraham is enlarged upon in Genesis 12:7; 13:14-18; 15:7-21; 17:7-8. Abraham is told that the land of Canaan is to be the “everlasting possession” of his descendants (17:8).<\/p>\n<p>The OT narrative then traces Abraham’s line of descent through Isaac and Jacob, and tells of the migration of Jacob’s family to Egypt, where during approximately four centuries they became a great and numerous people. During this period, the promise of possession of the land of Canaan is reiterated (Gn 28:15; 35:11-12; 46:3-4; 50:24) and held before Abraham’s descendants as an integral feature of God’s covenantal promises.<\/p>\n<p class=\"h2\" id=\"LandandtheMosaicCovenant\">Land and the Mosaic Covenant<\/p>\n<p>When God called Moses to lead the Israelites out of Egypt, he associated Moses’ task with the fulfillment of the promises to the patriarchs: “I have remembered my covenant with them. . . . I will make you my own special people, and I will be your God. . . . I will bring you into the land I swore to give to Abraham, Isaac, and Jacob. It will be your very own property” (Ex 6:5-8, <span>nlt<\/span>). Israel is to be delivered from Egypt for two reasons: first, in order to be established as God’s covenant people at Mt Sinai, and second, in order to possess the land promised to their fathers. It is of utmost significance, however, that with the establishment of the Mosaic covenant the continued possession of the land is made dependent on obedience. Should Israel violate the covenantal obligations, it will bring upon itself the covenant curses, the most severe of which is banishment from the Promised Land (Lv 26:32-33). This does not mean that God will abandon his people and the land totally or forever, because God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lv 26:42, <span>nlt<\/span>).<\/p>\n<p>During the reign of King David, the promise of land received at least a provisional fulfillment. Although it is true that initial fulfillment occurred when Joshua entered the land, at that time the territory did not extend to the borders promised Abraham (Gn 15:18) and much of the land that was occupied still contained pockets of resistance by the former inhabitants (Jos 13:1-6; Jgs 1). It was not until the time of David that the land was fully possessed as originally promised (2 Sm 8; 1 Kgs 4:21, 24).<\/p>\n<p>The responsibility of the king to observe the law, and the connection between covenantal obedience and possession of the land is again made clear when Solomon dedicates the temple (1 Kgs 9:4-9). Disobedience will bring not only expulsion from the land but also the destruction of the temple.<\/p>\n<p>The subsequent history of the divided-kingdom era is for the most part a history of covenant abrogation, by the people as well as the kings. The Lord sent repeated warnings through the prophets that such disobedience could only lead to expulsion from the land. But their message fell on deaf ears (Is 6:11-12; Am 5:27; 7:17; Hos 9:17). The kings repeatedly proved themselves to be unworthy of the office.<\/p>\n<p>As the people persisted in their evil way, Jeremiah announced that Nebuchadnezzar was to be the Lord’s agent to drive them from the land (Jer 21:2; 22:25; 25:8-9; 27:6; 28:14; 29:21). However, Jeremiah and other prophets also looked beyond the exile to a future restoration and return to the land (Jer 32:6-25). Historically, this was accomplished under the rule of Cyrus the Great of Persia (538 <span>BC<\/span>) and is described in the books of Ezra and Nehemiah.<\/p>\n<p>A difficulty of interpretation arises in finding an adequate fulfillment of certain prophecies of the return (cf. Ez 37; Am 9:14-15), which envision great prosperity and permanent possession of the land under the rule of a Davidic king. The intertestamental period does not seem to be a suitable fulfillment for these predictions.<\/p>\n<p class=\"h2\" id=\"LandandtheNewCovenant\">Land and the New Covenant<\/p>\n<p>In the NT the land theme is much less prominent and seems mostly to be given a spiritual symbolism. The writer of Hebrews suggests that Abraham understood the land promise as something that pointed beyond a merely geographical fulfillment to a higher and far more satisfying heavenly home. Realizing the imperfection and transitory nature of all that this world offers, Abraham looked beyond the temporal fulfillment of the land promise for a city whose builder and maker is God (Heb 11:10), and he sought a “better country, that is, a heavenly one” (v 16). In the NT it appears that Israel’s land promise and entrance into Canaan is to be understood as typifying something of the future heavenly rest awaiting God’s people (Heb 3–4). Perhaps this explains the OT stress on the connection between Israel’s living in obedience to God’s law and their possession of the land. When the Israelites do not typify a condition of holiness, they disqualify themselves from typifying a condition of blessedness, and thus are either denied access to or driven from the land. The NT indicates that it is God’s purpose to prepare an eternal homeland for his people where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rv 21).<\/p>\n<p>The OT land promises have been viewed by some as having only typical significance. In the light of Christ’s incarnation any statement of Scripture concerning a future for the land is to be interpreted as fulfilled in a spiritual sense in the church. The church is now the new Israel and heir of the OT promises. Because God’s kingdom is now a spiritual reality, it is considered a misunderstanding of the OT to expect yet future fulfillments of the OT prophecies of Israel’s return to the land and an establishment of a period of peace and prosperity under the rule of Christ, the Son of David (cf. Is 2:1-5; 11:6-11; Ez 37; Am 9:14-15). To abide in Christ is considered an adequate fulfillment of the physical and geographical promises of the OT economy.<\/p>\n<p>Others, while not denying typical significance for these OT realities, would suggest that the land promises are still operative in the physical and geographical categories in which they were given. It is pointed out that Paul argues in Romans 9–11 that there is yet a future for national Israel. In spite of Israel’s history of disobedience, climaxing in the rejection of the Messiah, the election and calling of God is irrevocable, and Israel is yet to be reingrafted in the olive tree from which it had previously been cut off. Luke says that Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled (Lk 21:24), indicating that there is to be a future time when Jerusalem will again be possessed by the Jewish nation. This does not necessarily mean that one must view the present state of Israel as the direct fulfillment of the OT promises of return to the land. The OT indicates that the return will be occasioned by belief (Dt 30:1-16). The present return is in unbelief. At the same time, the remarkable preservation of the Jewish people over the centuries and the recent reestablishment of the nation are perhaps to be understood as anticipations or signs of a future and more complete realization of the OT land promises.<\/p>","summary_ro":"LAND The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were dr...","summary_en":"LAND The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were dr...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39429,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","content_en":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","summary_ro":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","summary_en":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61433,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62932,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64517,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Israel’s Geography as Theology","title_en":"Israel’s Geography as Theology","content_ro":"<h3>Israel’s Geography as Theology<\/h3>\n<p>The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs.<\/p>\n<p>The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would receive an equal portion of the land, arranged in east-to-west strips that oriented the whole land on the same axis as the Temple at its center. These strips of land bear no connection to the actual geographic features of the land—they are not intended to be understood physically. The point seems to be that the old tribal jealousies and hatreds will be gone, as each tribe is on exactly the same footing as the others.<\/p>\n<p>The monarchy is not abolished in this vision, but it is transformed. The defiled city that was destroyed in the earlier chapters of Ezekiel gives way to a new holy city of unity and harmony for the tribes. A life-giving river does its work of restoration, bringing the blessing that flows from God’s Temple to bear on every aspect of the people’s lives.<\/p>\n<p>The whole vision of Ezekiel 40–48 encourages the prophet’s hearers to repent of their past sins, to be faithful in the often-difficult present, and to hope for a brighter future through God’s power and grace. The closing chapters of the book of Revelation present this vision as fulfilled in Christ (Rev 21–22). Jesus inaugurated the spiritual reality that Ezekiel described—a heavenly city “designed and built by God” (Heb 11:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 40:1–46:24; 47:13–48:35; Rev 22:1-2<\/p>","content_en":"<h3>Israel’s Geography as Theology<\/h3>\n<p>The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs.<\/p>\n<p>The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would receive an equal portion of the land, arranged in east-to-west strips that oriented the whole land on the same axis as the Temple at its center. These strips of land bear no connection to the actual geographic features of the land—they are not intended to be understood physically. The point seems to be that the old tribal jealousies and hatreds will be gone, as each tribe is on exactly the same footing as the others.<\/p>\n<p>The monarchy is not abolished in this vision, but it is transformed. The defiled city that was destroyed in the earlier chapters of Ezekiel gives way to a new holy city of unity and harmony for the tribes. A life-giving river does its work of restoration, bringing the blessing that flows from God’s Temple to bear on every aspect of the people’s lives.<\/p>\n<p>The whole vision of Ezekiel 40–48 encourages the prophet’s hearers to repent of their past sins, to be faithful in the often-difficult present, and to hope for a brighter future through God’s power and grace. The closing chapters of the book of Revelation present this vision as fulfilled in Christ (Rev 21–22). Jesus inaugurated the spiritual reality that Ezekiel described—a heavenly city “designed and built by God” (Heb 11:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 40:1–46:24; 47:13–48:35; Rev 22:1-2<\/p>","summary_ro":"Israel’s Geography as Theology The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs. The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would ...","summary_en":"Israel’s Geography as Theology The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs. The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89059,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90558,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92143,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Israel’s Geography as Theology","title_en":"Israel’s Geography as Theology","content_ro":"<h3>Israel’s Geography as Theology<\/h3>\n<p>The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs.<\/p>\n<p>The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would receive an equal portion of the land, arranged in east-to-west strips that oriented the whole land on the same axis as the Temple at its center. These strips of land bear no connection to the actual geographic features of the land—they are not intended to be understood physically. The point seems to be that the old tribal jealousies and hatreds will be gone, as each tribe is on exactly the same footing as the others.<\/p>\n<p>The monarchy is not abolished in this vision, but it is transformed. The defiled city that was destroyed in the earlier chapters of Ezekiel gives way to a new holy city of unity and harmony for the tribes. A life-giving river does its work of restoration, bringing the blessing that flows from God’s Temple to bear on every aspect of the people’s lives.<\/p>\n<p>The whole vision of Ezekiel 40–48 encourages the prophet’s hearers to repent of their past sins, to be faithful in the often-difficult present, and to hope for a brighter future through God’s power and grace. The closing chapters of the book of Revelation present this vision as fulfilled in Christ (Rev 21–22). Jesus inaugurated the spiritual reality that Ezekiel described—a heavenly city “designed and built by God” (Heb 11:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 40:1–46:24; 47:13–48:35; Rev 22:1-2<\/p>","content_en":"<h3>Israel’s Geography as Theology<\/h3>\n<p>The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs.<\/p>\n<p>The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would receive an equal portion of the land, arranged in east-to-west strips that oriented the whole land on the same axis as the Temple at its center. These strips of land bear no connection to the actual geographic features of the land—they are not intended to be understood physically. The point seems to be that the old tribal jealousies and hatreds will be gone, as each tribe is on exactly the same footing as the others.<\/p>\n<p>The monarchy is not abolished in this vision, but it is transformed. The defiled city that was destroyed in the earlier chapters of Ezekiel gives way to a new holy city of unity and harmony for the tribes. A life-giving river does its work of restoration, bringing the blessing that flows from God’s Temple to bear on every aspect of the people’s lives.<\/p>\n<p>The whole vision of Ezekiel 40–48 encourages the prophet’s hearers to repent of their past sins, to be faithful in the often-difficult present, and to hope for a brighter future through God’s power and grace. The closing chapters of the book of Revelation present this vision as fulfilled in Christ (Rev 21–22). Jesus inaugurated the spiritual reality that Ezekiel described—a heavenly city “designed and built by God” (Heb 11:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 40:1–46:24; 47:13–48:35; Rev 22:1-2<\/p>","summary_ro":"Israel’s Geography as Theology The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs. The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would ...","summary_en":"Israel’s Geography as Theology The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs. The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116685,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118184,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119769,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Israel’s Geography as Theology","title_en":"Israel’s Geography as Theology","content_ro":"<h3>Israel’s Geography as Theology<\/h3>\n<p>The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs.<\/p>\n<p>The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would receive an equal portion of the land, arranged in east-to-west strips that oriented the whole land on the same axis as the Temple at its center. These strips of land bear no connection to the actual geographic features of the land—they are not intended to be understood physically. The point seems to be that the old tribal jealousies and hatreds will be gone, as each tribe is on exactly the same footing as the others.<\/p>\n<p>The monarchy is not abolished in this vision, but it is transformed. The defiled city that was destroyed in the earlier chapters of Ezekiel gives way to a new holy city of unity and harmony for the tribes. A life-giving river does its work of restoration, bringing the blessing that flows from God’s Temple to bear on every aspect of the people’s lives.<\/p>\n<p>The whole vision of Ezekiel 40–48 encourages the prophet’s hearers to repent of their past sins, to be faithful in the often-difficult present, and to hope for a brighter future through God’s power and grace. The closing chapters of the book of Revelation present this vision as fulfilled in Christ (Rev 21–22). Jesus inaugurated the spiritual reality that Ezekiel described—a heavenly city “designed and built by God” (Heb 11:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 40:1–46:24; 47:13–48:35; Rev 22:1-2<\/p>","content_en":"<h3>Israel’s Geography as Theology<\/h3>\n<p>The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs.<\/p>\n<p>The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would receive an equal portion of the land, arranged in east-to-west strips that oriented the whole land on the same axis as the Temple at its center. These strips of land bear no connection to the actual geographic features of the land—they are not intended to be understood physically. The point seems to be that the old tribal jealousies and hatreds will be gone, as each tribe is on exactly the same footing as the others.<\/p>\n<p>The monarchy is not abolished in this vision, but it is transformed. The defiled city that was destroyed in the earlier chapters of Ezekiel gives way to a new holy city of unity and harmony for the tribes. A life-giving river does its work of restoration, bringing the blessing that flows from God’s Temple to bear on every aspect of the people’s lives.<\/p>\n<p>The whole vision of Ezekiel 40–48 encourages the prophet’s hearers to repent of their past sins, to be faithful in the often-difficult present, and to hope for a brighter future through God’s power and grace. The closing chapters of the book of Revelation present this vision as fulfilled in Christ (Rev 21–22). Jesus inaugurated the spiritual reality that Ezekiel described—a heavenly city “designed and built by God” (Heb 11:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 40:1–46:24; 47:13–48:35; Rev 22:1-2<\/p>","summary_ro":"Israel’s Geography as Theology The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs. The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would ...","summary_en":"Israel’s Geography as Theology The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs. The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144311,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145810,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147395,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Israel’s Geography as Theology","title_en":"Israel’s Geography as Theology","content_ro":"<h3>Israel’s Geography as Theology<\/h3>\n<p>The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs.<\/p>\n<p>The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would receive an equal portion of the land, arranged in east-to-west strips that oriented the whole land on the same axis as the Temple at its center. These strips of land bear no connection to the actual geographic features of the land—they are not intended to be understood physically. The point seems to be that the old tribal jealousies and hatreds will be gone, as each tribe is on exactly the same footing as the others.<\/p>\n<p>The monarchy is not abolished in this vision, but it is transformed. The defiled city that was destroyed in the earlier chapters of Ezekiel gives way to a new holy city of unity and harmony for the tribes. A life-giving river does its work of restoration, bringing the blessing that flows from God’s Temple to bear on every aspect of the people’s lives.<\/p>\n<p>The whole vision of Ezekiel 40–48 encourages the prophet’s hearers to repent of their past sins, to be faithful in the often-difficult present, and to hope for a brighter future through God’s power and grace. The closing chapters of the book of Revelation present this vision as fulfilled in Christ (Rev 21–22). Jesus inaugurated the spiritual reality that Ezekiel described—a heavenly city “designed and built by God” (Heb 11:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 40:1–46:24; 47:13–48:35; Rev 22:1-2<\/p>","content_en":"<h3>Israel’s Geography as Theology<\/h3>\n<p>The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs.<\/p>\n<p>The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would receive an equal portion of the land, arranged in east-to-west strips that oriented the whole land on the same axis as the Temple at its center. These strips of land bear no connection to the actual geographic features of the land—they are not intended to be understood physically. The point seems to be that the old tribal jealousies and hatreds will be gone, as each tribe is on exactly the same footing as the others.<\/p>\n<p>The monarchy is not abolished in this vision, but it is transformed. The defiled city that was destroyed in the earlier chapters of Ezekiel gives way to a new holy city of unity and harmony for the tribes. A life-giving river does its work of restoration, bringing the blessing that flows from God’s Temple to bear on every aspect of the people’s lives.<\/p>\n<p>The whole vision of Ezekiel 40–48 encourages the prophet’s hearers to repent of their past sins, to be faithful in the often-difficult present, and to hope for a brighter future through God’s power and grace. The closing chapters of the book of Revelation present this vision as fulfilled in Christ (Rev 21–22). Jesus inaugurated the spiritual reality that Ezekiel described—a heavenly city “designed and built by God” (Heb 11:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 40:1–46:24; 47:13–48:35; Rev 22:1-2<\/p>","summary_ro":"Israel’s Geography as Theology The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs. The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would ...","summary_en":"Israel’s Geography as Theology The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs. The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":40582,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Sarah","title_en":"Sarah","content_ro":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","content_en":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","summary_ro":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","summary_en":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68208,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Sarah","title_en":"Sarah","content_ro":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","content_en":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","summary_ro":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","summary_en":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95834,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Sarah","title_en":"Sarah","content_ro":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","content_en":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","summary_ro":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","summary_en":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123460,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Sarah","title_en":"Sarah","content_ro":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","content_en":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","summary_ro":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","summary_en":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33914,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sara*","title_en":"Sara*","content_ro":"<h3>SARA*<\/h3>\n<p>KJV rendering of Sarah, Abraham’s wife, in Hebrews 11:11 and 1 Peter 3:6. <em>See<\/em> Sarah #1.<\/p>","content_en":"<h3>SARA*<\/h3>\n<p>KJV rendering of Sarah, Abraham’s wife, in Hebrews 11:11 and 1 Peter 3:6. <em>See<\/em> Sarah #1.<\/p>","summary_ro":"SARA* KJV rendering of Sarah, Abraham’s wife, in Hebrews 11:11 and 1 Peter 3:6. See Sarah #1.","summary_en":"SARA* KJV rendering of Sarah, Abraham’s wife, in Hebrews 11:11 and 1 Peter 3:6. See Sarah #1.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33939,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sarah","title_en":"Sarah","content_ro":"<h3>SARAH<\/h3>\n<li>1. Wife of Abraham whose name was originally Sarai (Gn 11:29). Her name was changed to Sarah (“princess”) when she was promised that she would bear a son and become the mother of nations and kings (17:15-16). Sarah was both the wife and the half sister of Abraham (20:12).<\/li>\n<p>Sarah accompanied Abraham in his journey from Ur of the Chaldees to Haran and eventually into the land of Canaan (Gn 11:31; 12:5). She remained barren for much of her marriage. When God promised Abraham that he would make of him a great nation (12:2) and that the land of Canaan would be given to his seed (v 7), Sarah was still barren.<\/p>\n<p>After 10 years had passed (cf. Gn 12:4; 16:16) and Sarah continued without children, she gave her Egyptian slave, Hagar, to Abraham as a concubine. Hagar conceived and bore a son, Ishmael (16:3-4). God promised that a nation would come from Ishmael (17:20) but indicated that he was not to be the child of the promise. Sarah herself was to be the mother of this child, even though she laughed when the birth was predicted. The fulfillment of this prediction took place with the birth of Isaac (21:2-3), when Sarah was 90 years old, 25 years after the original promise of a seed to Abraham (17:17; 21:5).<\/p>\n<p>When famine forced Abraham and Sarah to journey down into Egypt shortly after their entrance into Canaan, Sarah was represented to the Egyptians as Abraham’s sister. This resulted in Sarah’s being taken into the harem of Pharaoh because of her great beauty (Gn 12:11-15), and Abraham’s being well treated and rewarded by the Egyptians instead of being killed. God intervened to protect the marriage of Abraham and Sarah by plaguing the house of Pharaoh to force Sarah’s release. A similar tactic was followed by Abraham and Sarah on another occasion in Gerar (ch 20), where she was taken into the household of Abimelech the king of Gerar. Again God protected Sarah, preserved her as the mother of the promised seed, and prevented any suspicion or doubt concerning who was the father of Isaac. Significantly, Isaac was born not long after this incident (21:1-5), his birth having been promised about a year earlier (17:21; 18:10-14). Sarah died at the age of 127 and was buried in the cave at Machpelah, which Abraham had purchased from Ephron the Hittite (ch 23).<\/p>\n<p>Apart from the book of Genesis, Sarah is referred to in the OT only in Isaiah 51:2. Reference is made to her in the NT in Romans 4:19, 9:9, Hebrews 11:11, 1 Peter 3:6, and Galatians 4:21-31, although in the Galatians text she is not mentioned by name.<\/p>\n<p><em>See also<\/em> Abraham; Barrenness.<\/p>\n<li>2. KJV spelling of Serah, Asher’s daughter, in Numbers 26:46. <em>See<\/em> Serah.<\/li>\n<li>3. The heroine of the book of Tobit. Her prayer of anguish was heard by God, who sent the angel Raphael as a matchmaker to arrange her marriage to Tobias (Tb 6:9ff.). She had been tormented by a demon, who had caused the death of her previous seven husbands but was exorcised by Tobias using a recipe of fish heart and liver that was given to him by the angel Raphael (8:2). After the death of Tobit and his wife, Anna, in Nineveh, Tobias and Sarah, and their children returned to Sarah’s family in Ecbatana (14:12ff.).<\/li>","content_en":"<h3>SARAH<\/h3>\n<li>1. Wife of Abraham whose name was originally Sarai (Gn 11:29). Her name was changed to Sarah (“princess”) when she was promised that she would bear a son and become the mother of nations and kings (17:15-16). Sarah was both the wife and the half sister of Abraham (20:12).<\/li>\n<p>Sarah accompanied Abraham in his journey from Ur of the Chaldees to Haran and eventually into the land of Canaan (Gn 11:31; 12:5). She remained barren for much of her marriage. When God promised Abraham that he would make of him a great nation (12:2) and that the land of Canaan would be given to his seed (v 7), Sarah was still barren.<\/p>\n<p>After 10 years had passed (cf. Gn 12:4; 16:16) and Sarah continued without children, she gave her Egyptian slave, Hagar, to Abraham as a concubine. Hagar conceived and bore a son, Ishmael (16:3-4). God promised that a nation would come from Ishmael (17:20) but indicated that he was not to be the child of the promise. Sarah herself was to be the mother of this child, even though she laughed when the birth was predicted. The fulfillment of this prediction took place with the birth of Isaac (21:2-3), when Sarah was 90 years old, 25 years after the original promise of a seed to Abraham (17:17; 21:5).<\/p>\n<p>When famine forced Abraham and Sarah to journey down into Egypt shortly after their entrance into Canaan, Sarah was represented to the Egyptians as Abraham’s sister. This resulted in Sarah’s being taken into the harem of Pharaoh because of her great beauty (Gn 12:11-15), and Abraham’s being well treated and rewarded by the Egyptians instead of being killed. God intervened to protect the marriage of Abraham and Sarah by plaguing the house of Pharaoh to force Sarah’s release. A similar tactic was followed by Abraham and Sarah on another occasion in Gerar (ch 20), where she was taken into the household of Abimelech the king of Gerar. Again God protected Sarah, preserved her as the mother of the promised seed, and prevented any suspicion or doubt concerning who was the father of Isaac. Significantly, Isaac was born not long after this incident (21:1-5), his birth having been promised about a year earlier (17:21; 18:10-14). Sarah died at the age of 127 and was buried in the cave at Machpelah, which Abraham had purchased from Ephron the Hittite (ch 23).<\/p>\n<p>Apart from the book of Genesis, Sarah is referred to in the OT only in Isaiah 51:2. Reference is made to her in the NT in Romans 4:19, 9:9, Hebrews 11:11, 1 Peter 3:6, and Galatians 4:21-31, although in the Galatians text she is not mentioned by name.<\/p>\n<p><em>See also<\/em> Abraham; Barrenness.<\/p>\n<li>2. KJV spelling of Serah, Asher’s daughter, in Numbers 26:46. <em>See<\/em> Serah.<\/li>\n<li>3. The heroine of the book of Tobit. Her prayer of anguish was heard by God, who sent the angel Raphael as a matchmaker to arrange her marriage to Tobias (Tb 6:9ff.). She had been tormented by a demon, who had caused the death of her previous seven husbands but was exorcised by Tobias using a recipe of fish heart and liver that was given to him by the angel Raphael (8:2). After the death of Tobit and his wife, Anna, in Nineveh, Tobias and Sarah, and their children returned to Sarah’s family in Ecbatana (14:12ff.).<\/li>","summary_ro":"SARAH 1. Wife of Abraham whose name was originally Sarai (Gn 11:29). Her name was changed to Sarah (“princess”) when she was promised that she would bear a son and become the mother of nations and kings (17:15-16). Sarah was both the wife and the half sister of Abraham (20:12). Sarah accompanied Abraham in his journey from Ur of the Chaldees to Haran and eventually into the land of Canaan (Gn 11:31; 12:5). She remained barren for much of her marriage. When God promised Abraham that he would m...","summary_en":"SARAH 1. Wife of Abraham whose name was originally Sarai (Gn 11:29). Her name was changed to Sarah (“princess”) when she was promised that she would bear a son and become the mother of nations and kings (17:15-16). Sarah was both the wife and the half sister of Abraham (20:12). Sarah accompanied Abraham in his journey from Ur of the Chaldees to Haran and eventually into the land of Canaan (Gn 11:31; 12:5). She remained barren for much of her marriage. When God promised Abraham that he would m...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60010,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Infertility","title_en":"Infertility","content_ro":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","content_en":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","summary_ro":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","summary_en":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61657,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87636,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Infertility","title_en":"Infertility","content_ro":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","content_en":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","summary_ro":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","summary_en":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89283,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115262,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Infertility","title_en":"Infertility","content_ro":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","content_en":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","summary_ro":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","summary_en":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116909,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142888,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Infertility","title_en":"Infertility","content_ro":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","content_en":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","summary_ro":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","summary_en":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144535,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":58901,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:12","title_en":"Study Note: Evrei 11:12","content_ro":"<p><strong>11:12<\/strong> <em>this one man who was as good as dead:<\/em> Abraham was very old, yet he became the source for <em>a whole nation<\/em>. Faith involves believing that God is able to answer his promises seemingly out of nothing. • <em>like the stars . . . and the sand:<\/em> See Gen 22:17. God fulfilled the promise (Exod 1:7).<\/p>","content_en":"<p><strong>11:12<\/strong> <em>this one man who was as good as dead:<\/em> Abraham was very old, yet he became the source for <em>a whole nation<\/em>. Faith involves believing that God is able to answer his promises seemingly out of nothing. • <em>like the stars . . . and the sand:<\/em> See Gen 22:17. God fulfilled the promise (Exod 1:7).<\/p>","summary_ro":"11:12 this one man who was as good as dead: Abraham was very old, yet he became the source for a whole nation. Faith involves believing that God is able to answer his promises seemingly out of nothing. • like the stars . . . and the sand: See Gen 22:17. God fulfilled the promise (Exod 1:7).","summary_en":"11:12 this one man who was as good as dead: Abraham was very old, yet he became the source for a whole nation. Faith involves believing that God is able to answer his promises seemingly out of nothing. • like the stars . . . and the sand: See Gen 22:17. God fulfilled the promise (Exod 1:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86527,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:12","title_en":"Study Note: Evrei 11:12","content_ro":"<p><strong>11:12<\/strong> <em>this one man who was as good as dead:<\/em> Abraham was very old, yet he became the source for <em>a whole nation<\/em>. Faith involves believing that God is able to answer his promises seemingly out of nothing. • <em>like the stars . . . and the sand:<\/em> See Gen 22:17. God fulfilled the promise (Exod 1:7).<\/p>","content_en":"<p><strong>11:12<\/strong> <em>this one man who was as good as dead:<\/em> Abraham was very old, yet he became the source for <em>a whole nation<\/em>. Faith involves believing that God is able to answer his promises seemingly out of nothing. • <em>like the stars . . . and the sand:<\/em> See Gen 22:17. God fulfilled the promise (Exod 1:7).<\/p>","summary_ro":"11:12 this one man who was as good as dead: Abraham was very old, yet he became the source for a whole nation. Faith involves believing that God is able to answer his promises seemingly out of nothing. • like the stars . . . and the sand: See Gen 22:17. God fulfilled the promise (Exod 1:7).","summary_en":"11:12 this one man who was as good as dead: Abraham was very old, yet he became the source for a whole nation. Faith involves believing that God is able to answer his promises seemingly out of nothing. • like the stars . . . and the sand: See Gen 22:17. God fulfilled the promise (Exod 1:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114153,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:12","title_en":"Study Note: Evrei 11:12","content_ro":"<p><strong>11:12<\/strong> <em>this one man who was as good as dead:<\/em> Abraham was very old, yet he became the source for <em>a whole nation<\/em>. Faith involves believing that God is able to answer his promises seemingly out of nothing. • <em>like the stars . . . and the sand:<\/em> See Gen 22:17. God fulfilled the promise (Exod 1:7).<\/p>","content_en":"<p><strong>11:12<\/strong> <em>this one man who was as good as dead:<\/em> Abraham was very old, yet he became the source for <em>a whole nation<\/em>. Faith involves believing that God is able to answer his promises seemingly out of nothing. • <em>like the stars . . . and the sand:<\/em> See Gen 22:17. God fulfilled the promise (Exod 1:7).<\/p>","summary_ro":"11:12 this one man who was as good as dead: Abraham was very old, yet he became the source for a whole nation. Faith involves believing that God is able to answer his promises seemingly out of nothing. • like the stars . . . and the sand: See Gen 22:17. God fulfilled the promise (Exod 1:7).","summary_en":"11:12 this one man who was as good as dead: Abraham was very old, yet he became the source for a whole nation. Faith involves believing that God is able to answer his promises seemingly out of nothing. • like the stars . . . and the sand: See Gen 22:17. God fulfilled the promise (Exod 1:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141779,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:12","title_en":"Study Note: Evrei 11:12","content_ro":"<p><strong>11:12<\/strong> <em>this one man who was as good as dead:<\/em> Abraham was very old, yet he became the source for <em>a whole nation<\/em>. Faith involves believing that God is able to answer his promises seemingly out of nothing. • <em>like the stars . . . and the sand:<\/em> See Gen 22:17. God fulfilled the promise (Exod 1:7).<\/p>","content_en":"<p><strong>11:12<\/strong> <em>this one man who was as good as dead:<\/em> Abraham was very old, yet he became the source for <em>a whole nation<\/em>. Faith involves believing that God is able to answer his promises seemingly out of nothing. • <em>like the stars . . . and the sand:<\/em> See Gen 22:17. God fulfilled the promise (Exod 1:7).<\/p>","summary_ro":"11:12 this one man who was as good as dead: Abraham was very old, yet he became the source for a whole nation. Faith involves believing that God is able to answer his promises seemingly out of nothing. • like the stars . . . and the sand: See Gen 22:17. God fulfilled the promise (Exod 1:7).","summary_en":"11:12 this one man who was as good as dead: Abraham was very old, yet he became the source for a whole nation. Faith involves believing that God is able to answer his promises seemingly out of nothing. • like the stars . . . and the sand: See Gen 22:17. God fulfilled the promise (Exod 1:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":12642,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Foreigner","title_en":"Foreigner","content_ro":"<h3>FOREIGNER<\/h3>\n<p>Noncitizen or alien, temporary guest, sojourner, or stranger.<\/p>\n<p>The Hebrew word meaning “foreigner” is rendered correctly on all occasions in the <span>rsv<\/span>, but the <span>kjv<\/span> uses it in its truest sense on only two occasions (Dt 15:3; Ob 1:11). In most cases the <span>kjv<\/span> translates the word as “alien” (Dt 14:21; Jb 19:15; Ps 69:8; Lam 5:2) or “stranger” (Gn 15:13; Ex 2:22; Lv 25:35). Another Hebrew word means “dweller” (Lv 25:35; 1 Chr 29:15; Ps 39:12) or “settler.” For the most part, however, it is rendered “foreigner.”<\/p>\n<p>A temporary guest or sojourner was usually someone who wanted to take up temporary residence or had moved from one tribe of people to another, and then attempted to obtain certain privileges or rights belonging to the natives. A whole tribe might be sojourners in Israel. This was the case with the Gibeonites (Jos 9) and the Beerothites (2 Sm 4:3; cf. 2 Chr 2:17). The Israelites themselves were sojourners in the land of Egypt (Gn 15:13; 23:4; 26:3; 47:4; Ex 2:22; 23:9) and in other lands (Ru 1:1).<\/p>\n<p>Foreigners or sojourners had certain rights but also certain limitations while in Israel. They could offer sacrifices (Lv 17:8; 22:18) but could not enter the sanctuary unless circumcised (Ez 44:9). They were allowed to participate in the three great Jewish festivals (Dt 16:11, 14) but could not eat the Passover meal unless circumcised (Ex 12:43, 48). Foreigners were not obliged to follow the Israelite religion, but they shared in some of its benefits (Dt 14:29). They were not to work on the Sabbath or the Day of Atonement (Ex 20:10; 23:12; Lv 16:29; Dt 5:14) and could be stoned for reviling or blaspheming God’s name (Lv 24:16; Nm 15:30). Foreigners were forbidden to eat blood (Lv 17:10-12) but could eat animals that had died a natural death (Dt 14:21). Israel’s code of sexual morality also applied to the foreigner (Lv 18:26). There were prohibitions against Israelites intermarrying with foreigners, but it was nevertheless a common occurrence (Gn 34:14; Ex 34:12, 16; Dt 7:3-4; Jos 23:12).<\/p>\n<p>Civil rights were provided for foreigners by the law of Moses (Ex 12:49; Lv 24:22), and they came under the same legal processes and penalties (Lv 20:2; 24:16, 22; Dt 1:16). They were to be treated politely (Ex 22:21; 23:9), loved as those under the love of God (Lv 19:34; Dt 10:18-19), and treated generously (Lv 19:10; 23:22; Dt 24:19-22). They could receive asylum in times of trouble (Nm 35:15; Jos 20:9). Foreign servants were to receive treatment equal to Hebrew servants (Dt 24:14). A foreigner could not take part in tribal deliberations or become a king (17:15). The prophet Ezekiel looked forward to the messianic age when the foreigner would share all the blessings of the land with God’s own people (Ez 47:22-23).<\/p>\n<p>In the NT, “foreigner” is often used metaphorically. On the one hand, the work of Christ allowed all foreigners (i.e., those alienated from Christ) to become members of God’s household (Eph 2:11-19). On the other hand, Christians should consider themselves foreigners in this world (Heb 11:13; 1 Pt 2:11).<\/p>\n<p><em>See also<\/em> Barbarian; Neighbor.<\/p>","content_en":"<h3>FOREIGNER<\/h3>\n<p>Noncitizen or alien, temporary guest, sojourner, or stranger.<\/p>\n<p>The Hebrew word meaning “foreigner” is rendered correctly on all occasions in the <span>rsv<\/span>, but the <span>kjv<\/span> uses it in its truest sense on only two occasions (Dt 15:3; Ob 1:11). In most cases the <span>kjv<\/span> translates the word as “alien” (Dt 14:21; Jb 19:15; Ps 69:8; Lam 5:2) or “stranger” (Gn 15:13; Ex 2:22; Lv 25:35). Another Hebrew word means “dweller” (Lv 25:35; 1 Chr 29:15; Ps 39:12) or “settler.” For the most part, however, it is rendered “foreigner.”<\/p>\n<p>A temporary guest or sojourner was usually someone who wanted to take up temporary residence or had moved from one tribe of people to another, and then attempted to obtain certain privileges or rights belonging to the natives. A whole tribe might be sojourners in Israel. This was the case with the Gibeonites (Jos 9) and the Beerothites (2 Sm 4:3; cf. 2 Chr 2:17). The Israelites themselves were sojourners in the land of Egypt (Gn 15:13; 23:4; 26:3; 47:4; Ex 2:22; 23:9) and in other lands (Ru 1:1).<\/p>\n<p>Foreigners or sojourners had certain rights but also certain limitations while in Israel. They could offer sacrifices (Lv 17:8; 22:18) but could not enter the sanctuary unless circumcised (Ez 44:9). They were allowed to participate in the three great Jewish festivals (Dt 16:11, 14) but could not eat the Passover meal unless circumcised (Ex 12:43, 48). Foreigners were not obliged to follow the Israelite religion, but they shared in some of its benefits (Dt 14:29). They were not to work on the Sabbath or the Day of Atonement (Ex 20:10; 23:12; Lv 16:29; Dt 5:14) and could be stoned for reviling or blaspheming God’s name (Lv 24:16; Nm 15:30). Foreigners were forbidden to eat blood (Lv 17:10-12) but could eat animals that had died a natural death (Dt 14:21). Israel’s code of sexual morality also applied to the foreigner (Lv 18:26). There were prohibitions against Israelites intermarrying with foreigners, but it was nevertheless a common occurrence (Gn 34:14; Ex 34:12, 16; Dt 7:3-4; Jos 23:12).<\/p>\n<p>Civil rights were provided for foreigners by the law of Moses (Ex 12:49; Lv 24:22), and they came under the same legal processes and penalties (Lv 20:2; 24:16, 22; Dt 1:16). They were to be treated politely (Ex 22:21; 23:9), loved as those under the love of God (Lv 19:34; Dt 10:18-19), and treated generously (Lv 19:10; 23:22; Dt 24:19-22). They could receive asylum in times of trouble (Nm 35:15; Jos 20:9). Foreign servants were to receive treatment equal to Hebrew servants (Dt 24:14). A foreigner could not take part in tribal deliberations or become a king (17:15). The prophet Ezekiel looked forward to the messianic age when the foreigner would share all the blessings of the land with God’s own people (Ez 47:22-23).<\/p>\n<p>In the NT, “foreigner” is often used metaphorically. On the one hand, the work of Christ allowed all foreigners (i.e., those alienated from Christ) to become members of God’s household (Eph 2:11-19). On the other hand, Christians should consider themselves foreigners in this world (Heb 11:13; 1 Pt 2:11).<\/p>\n<p><em>See also<\/em> Barbarian; Neighbor.<\/p>","summary_ro":"FOREIGNER Noncitizen or alien, temporary guest, sojourner, or stranger. The Hebrew word meaning “foreigner” is rendered correctly on all occasions in the rsv, but the kjv uses it in its truest sense on only two occasions (Dt 15:3; Ob 1:11). In most cases the kjv translates the word as “alien” (Dt 14:21; Jb 19:15; Ps 69:8; Lam 5:2) or “stranger” (Gn 15:13; Ex 2:22; Lv 25:35). Another Hebrew word means “dweller” (Lv 25:35; 1 Chr 29:15; Ps 39:12) or “settler.” For the most part, however, it is r...","summary_en":"FOREIGNER Noncitizen or alien, temporary guest, sojourner, or stranger. The Hebrew word meaning “foreigner” is rendered correctly on all occasions in the rsv, but the kjv uses it in its truest sense on only two occasions (Dt 15:3; Ob 1:11). In most cases the kjv translates the word as “alien” (Dt 14:21; Jb 19:15; Ps 69:8; Lam 5:2) or “stranger” (Gn 15:13; Ex 2:22; Lv 25:35). Another Hebrew word means “dweller” (Lv 25:35; 1 Chr 29:15; Ps 39:12) or “settler.” For the most part, however, it is r...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17513,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Inheritance","title_en":"Inheritance","content_ro":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","content_en":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","summary_ro":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","summary_en":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22534,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Land","title_en":"Land","content_ro":"<h3>LAND<\/h3>\n<p>The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were driven from the Garden of Eden, and the earth became cursed. They were forced to toil and sweat in order to subdue the earth and provide for their own subsistence because the harvest was choked by thorns and thistles.<\/p>\n<p>After murdering his brother, Cain receives an individual intensification of the land curse as punishment. He is told that the earth will not yield its produce for him even with hard labor, forcing him to wander from one place to another. With no permanent homeland, Cain is denied the enjoyment of rest and prosperity. Because of sin, the important human aspiration for a sense of place is refused to Cain (Gn 4:12).<\/p>\n<p>After the Flood, which was God’s judgment on an exceedingly wicked human race, humans again provoked God’s wrath; the construction of the Tower of Babel exalts human might apart from God. God intervenes to confuse the people’s language and “scatter them abroad upon the face of the earth” (11:9). Genesis 1–11 is thus characterized by a sequence of narratives describing land loss with its attendant deprivations as a consequence of sin and rebellion against God.<\/p>\n<p class=\"h2\" id=\"LandandtheAbrahamicCovenant\">Land and the Abrahamic Covenant<\/p>\n<p>In the time of Abraham, God intervened in human affairs to provide a special homeland for a select group of people who are set apart unto himself. It is here that the Promised Land theme is introduced in Scripture. God said to Abraham, “Leave your country, your relatives, and your father’s house, and go to the land that I will show you. I will cause you to become the father of a great nation” (Gn 12:1-2, <span>nlt<\/span>). This promise to Abraham is enlarged upon in Genesis 12:7; 13:14-18; 15:7-21; 17:7-8. Abraham is told that the land of Canaan is to be the “everlasting possession” of his descendants (17:8).<\/p>\n<p>The OT narrative then traces Abraham’s line of descent through Isaac and Jacob, and tells of the migration of Jacob’s family to Egypt, where during approximately four centuries they became a great and numerous people. During this period, the promise of possession of the land of Canaan is reiterated (Gn 28:15; 35:11-12; 46:3-4; 50:24) and held before Abraham’s descendants as an integral feature of God’s covenantal promises.<\/p>\n<p class=\"h2\" id=\"LandandtheMosaicCovenant\">Land and the Mosaic Covenant<\/p>\n<p>When God called Moses to lead the Israelites out of Egypt, he associated Moses’ task with the fulfillment of the promises to the patriarchs: “I have remembered my covenant with them. . . . I will make you my own special people, and I will be your God. . . . I will bring you into the land I swore to give to Abraham, Isaac, and Jacob. It will be your very own property” (Ex 6:5-8, <span>nlt<\/span>). Israel is to be delivered from Egypt for two reasons: first, in order to be established as God’s covenant people at Mt Sinai, and second, in order to possess the land promised to their fathers. It is of utmost significance, however, that with the establishment of the Mosaic covenant the continued possession of the land is made dependent on obedience. Should Israel violate the covenantal obligations, it will bring upon itself the covenant curses, the most severe of which is banishment from the Promised Land (Lv 26:32-33). This does not mean that God will abandon his people and the land totally or forever, because God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lv 26:42, <span>nlt<\/span>).<\/p>\n<p>During the reign of King David, the promise of land received at least a provisional fulfillment. Although it is true that initial fulfillment occurred when Joshua entered the land, at that time the territory did not extend to the borders promised Abraham (Gn 15:18) and much of the land that was occupied still contained pockets of resistance by the former inhabitants (Jos 13:1-6; Jgs 1). It was not until the time of David that the land was fully possessed as originally promised (2 Sm 8; 1 Kgs 4:21, 24).<\/p>\n<p>The responsibility of the king to observe the law, and the connection between covenantal obedience and possession of the land is again made clear when Solomon dedicates the temple (1 Kgs 9:4-9). Disobedience will bring not only expulsion from the land but also the destruction of the temple.<\/p>\n<p>The subsequent history of the divided-kingdom era is for the most part a history of covenant abrogation, by the people as well as the kings. The Lord sent repeated warnings through the prophets that such disobedience could only lead to expulsion from the land. But their message fell on deaf ears (Is 6:11-12; Am 5:27; 7:17; Hos 9:17). The kings repeatedly proved themselves to be unworthy of the office.<\/p>\n<p>As the people persisted in their evil way, Jeremiah announced that Nebuchadnezzar was to be the Lord’s agent to drive them from the land (Jer 21:2; 22:25; 25:8-9; 27:6; 28:14; 29:21). However, Jeremiah and other prophets also looked beyond the exile to a future restoration and return to the land (Jer 32:6-25). Historically, this was accomplished under the rule of Cyrus the Great of Persia (538 <span>BC<\/span>) and is described in the books of Ezra and Nehemiah.<\/p>\n<p>A difficulty of interpretation arises in finding an adequate fulfillment of certain prophecies of the return (cf. Ez 37; Am 9:14-15), which envision great prosperity and permanent possession of the land under the rule of a Davidic king. The intertestamental period does not seem to be a suitable fulfillment for these predictions.<\/p>\n<p class=\"h2\" id=\"LandandtheNewCovenant\">Land and the New Covenant<\/p>\n<p>In the NT the land theme is much less prominent and seems mostly to be given a spiritual symbolism. The writer of Hebrews suggests that Abraham understood the land promise as something that pointed beyond a merely geographical fulfillment to a higher and far more satisfying heavenly home. Realizing the imperfection and transitory nature of all that this world offers, Abraham looked beyond the temporal fulfillment of the land promise for a city whose builder and maker is God (Heb 11:10), and he sought a “better country, that is, a heavenly one” (v 16). In the NT it appears that Israel’s land promise and entrance into Canaan is to be understood as typifying something of the future heavenly rest awaiting God’s people (Heb 3–4). Perhaps this explains the OT stress on the connection between Israel’s living in obedience to God’s law and their possession of the land. When the Israelites do not typify a condition of holiness, they disqualify themselves from typifying a condition of blessedness, and thus are either denied access to or driven from the land. The NT indicates that it is God’s purpose to prepare an eternal homeland for his people where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rv 21).<\/p>\n<p>The OT land promises have been viewed by some as having only typical significance. In the light of Christ’s incarnation any statement of Scripture concerning a future for the land is to be interpreted as fulfilled in a spiritual sense in the church. The church is now the new Israel and heir of the OT promises. Because God’s kingdom is now a spiritual reality, it is considered a misunderstanding of the OT to expect yet future fulfillments of the OT prophecies of Israel’s return to the land and an establishment of a period of peace and prosperity under the rule of Christ, the Son of David (cf. Is 2:1-5; 11:6-11; Ez 37; Am 9:14-15). To abide in Christ is considered an adequate fulfillment of the physical and geographical promises of the OT economy.<\/p>\n<p>Others, while not denying typical significance for these OT realities, would suggest that the land promises are still operative in the physical and geographical categories in which they were given. It is pointed out that Paul argues in Romans 9–11 that there is yet a future for national Israel. In spite of Israel’s history of disobedience, climaxing in the rejection of the Messiah, the election and calling of God is irrevocable, and Israel is yet to be reingrafted in the olive tree from which it had previously been cut off. Luke says that Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled (Lk 21:24), indicating that there is to be a future time when Jerusalem will again be possessed by the Jewish nation. This does not necessarily mean that one must view the present state of Israel as the direct fulfillment of the OT promises of return to the land. The OT indicates that the return will be occasioned by belief (Dt 30:1-16). The present return is in unbelief. At the same time, the remarkable preservation of the Jewish people over the centuries and the recent reestablishment of the nation are perhaps to be understood as anticipations or signs of a future and more complete realization of the OT land promises.<\/p>","content_en":"<h3>LAND<\/h3>\n<p>The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were driven from the Garden of Eden, and the earth became cursed. They were forced to toil and sweat in order to subdue the earth and provide for their own subsistence because the harvest was choked by thorns and thistles.<\/p>\n<p>After murdering his brother, Cain receives an individual intensification of the land curse as punishment. He is told that the earth will not yield its produce for him even with hard labor, forcing him to wander from one place to another. With no permanent homeland, Cain is denied the enjoyment of rest and prosperity. Because of sin, the important human aspiration for a sense of place is refused to Cain (Gn 4:12).<\/p>\n<p>After the Flood, which was God’s judgment on an exceedingly wicked human race, humans again provoked God’s wrath; the construction of the Tower of Babel exalts human might apart from God. God intervenes to confuse the people’s language and “scatter them abroad upon the face of the earth” (11:9). Genesis 1–11 is thus characterized by a sequence of narratives describing land loss with its attendant deprivations as a consequence of sin and rebellion against God.<\/p>\n<p class=\"h2\" id=\"LandandtheAbrahamicCovenant\">Land and the Abrahamic Covenant<\/p>\n<p>In the time of Abraham, God intervened in human affairs to provide a special homeland for a select group of people who are set apart unto himself. It is here that the Promised Land theme is introduced in Scripture. God said to Abraham, “Leave your country, your relatives, and your father’s house, and go to the land that I will show you. I will cause you to become the father of a great nation” (Gn 12:1-2, <span>nlt<\/span>). This promise to Abraham is enlarged upon in Genesis 12:7; 13:14-18; 15:7-21; 17:7-8. Abraham is told that the land of Canaan is to be the “everlasting possession” of his descendants (17:8).<\/p>\n<p>The OT narrative then traces Abraham’s line of descent through Isaac and Jacob, and tells of the migration of Jacob’s family to Egypt, where during approximately four centuries they became a great and numerous people. During this period, the promise of possession of the land of Canaan is reiterated (Gn 28:15; 35:11-12; 46:3-4; 50:24) and held before Abraham’s descendants as an integral feature of God’s covenantal promises.<\/p>\n<p class=\"h2\" id=\"LandandtheMosaicCovenant\">Land and the Mosaic Covenant<\/p>\n<p>When God called Moses to lead the Israelites out of Egypt, he associated Moses’ task with the fulfillment of the promises to the patriarchs: “I have remembered my covenant with them. . . . I will make you my own special people, and I will be your God. . . . I will bring you into the land I swore to give to Abraham, Isaac, and Jacob. It will be your very own property” (Ex 6:5-8, <span>nlt<\/span>). Israel is to be delivered from Egypt for two reasons: first, in order to be established as God’s covenant people at Mt Sinai, and second, in order to possess the land promised to their fathers. It is of utmost significance, however, that with the establishment of the Mosaic covenant the continued possession of the land is made dependent on obedience. Should Israel violate the covenantal obligations, it will bring upon itself the covenant curses, the most severe of which is banishment from the Promised Land (Lv 26:32-33). This does not mean that God will abandon his people and the land totally or forever, because God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lv 26:42, <span>nlt<\/span>).<\/p>\n<p>During the reign of King David, the promise of land received at least a provisional fulfillment. Although it is true that initial fulfillment occurred when Joshua entered the land, at that time the territory did not extend to the borders promised Abraham (Gn 15:18) and much of the land that was occupied still contained pockets of resistance by the former inhabitants (Jos 13:1-6; Jgs 1). It was not until the time of David that the land was fully possessed as originally promised (2 Sm 8; 1 Kgs 4:21, 24).<\/p>\n<p>The responsibility of the king to observe the law, and the connection between covenantal obedience and possession of the land is again made clear when Solomon dedicates the temple (1 Kgs 9:4-9). Disobedience will bring not only expulsion from the land but also the destruction of the temple.<\/p>\n<p>The subsequent history of the divided-kingdom era is for the most part a history of covenant abrogation, by the people as well as the kings. The Lord sent repeated warnings through the prophets that such disobedience could only lead to expulsion from the land. But their message fell on deaf ears (Is 6:11-12; Am 5:27; 7:17; Hos 9:17). The kings repeatedly proved themselves to be unworthy of the office.<\/p>\n<p>As the people persisted in their evil way, Jeremiah announced that Nebuchadnezzar was to be the Lord’s agent to drive them from the land (Jer 21:2; 22:25; 25:8-9; 27:6; 28:14; 29:21). However, Jeremiah and other prophets also looked beyond the exile to a future restoration and return to the land (Jer 32:6-25). Historically, this was accomplished under the rule of Cyrus the Great of Persia (538 <span>BC<\/span>) and is described in the books of Ezra and Nehemiah.<\/p>\n<p>A difficulty of interpretation arises in finding an adequate fulfillment of certain prophecies of the return (cf. Ez 37; Am 9:14-15), which envision great prosperity and permanent possession of the land under the rule of a Davidic king. The intertestamental period does not seem to be a suitable fulfillment for these predictions.<\/p>\n<p class=\"h2\" id=\"LandandtheNewCovenant\">Land and the New Covenant<\/p>\n<p>In the NT the land theme is much less prominent and seems mostly to be given a spiritual symbolism. The writer of Hebrews suggests that Abraham understood the land promise as something that pointed beyond a merely geographical fulfillment to a higher and far more satisfying heavenly home. Realizing the imperfection and transitory nature of all that this world offers, Abraham looked beyond the temporal fulfillment of the land promise for a city whose builder and maker is God (Heb 11:10), and he sought a “better country, that is, a heavenly one” (v 16). In the NT it appears that Israel’s land promise and entrance into Canaan is to be understood as typifying something of the future heavenly rest awaiting God’s people (Heb 3–4). Perhaps this explains the OT stress on the connection between Israel’s living in obedience to God’s law and their possession of the land. When the Israelites do not typify a condition of holiness, they disqualify themselves from typifying a condition of blessedness, and thus are either denied access to or driven from the land. The NT indicates that it is God’s purpose to prepare an eternal homeland for his people where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rv 21).<\/p>\n<p>The OT land promises have been viewed by some as having only typical significance. In the light of Christ’s incarnation any statement of Scripture concerning a future for the land is to be interpreted as fulfilled in a spiritual sense in the church. The church is now the new Israel and heir of the OT promises. Because God’s kingdom is now a spiritual reality, it is considered a misunderstanding of the OT to expect yet future fulfillments of the OT prophecies of Israel’s return to the land and an establishment of a period of peace and prosperity under the rule of Christ, the Son of David (cf. Is 2:1-5; 11:6-11; Ez 37; Am 9:14-15). To abide in Christ is considered an adequate fulfillment of the physical and geographical promises of the OT economy.<\/p>\n<p>Others, while not denying typical significance for these OT realities, would suggest that the land promises are still operative in the physical and geographical categories in which they were given. It is pointed out that Paul argues in Romans 9–11 that there is yet a future for national Israel. In spite of Israel’s history of disobedience, climaxing in the rejection of the Messiah, the election and calling of God is irrevocable, and Israel is yet to be reingrafted in the olive tree from which it had previously been cut off. Luke says that Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled (Lk 21:24), indicating that there is to be a future time when Jerusalem will again be possessed by the Jewish nation. This does not necessarily mean that one must view the present state of Israel as the direct fulfillment of the OT promises of return to the land. The OT indicates that the return will be occasioned by belief (Dt 30:1-16). The present return is in unbelief. At the same time, the remarkable preservation of the Jewish people over the centuries and the recent reestablishment of the nation are perhaps to be understood as anticipations or signs of a future and more complete realization of the OT land promises.<\/p>","summary_ro":"LAND The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were dr...","summary_en":"LAND The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were dr...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29841,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter of Peter","title_en":"First Letter of Peter","content_ro":"<h3>PETER, F<span>irst Letter of<\/span><\/h3>\n<p>First of two general epistles authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination, Origin, Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apostles (14:54) because he had denied Jesus three times (vv 66-72). In 1 Peter the sufferings of Jesus are mentioned at least four times (1 Pt 1:11; 2:23; 4:1; 5:1).<\/p>\n<p>Peter was known as the apostle to the Jews, just as Paul was the apostle to the Gentiles (Gal 2:7). Since Peter was a traveling missionary (1 Cor 1:12; 9:5), he could have actually visited the Asia Minor churches to whom this letter was sent.<\/p>\n<p>That Peter had been with Jesus during his earthly ministry may help account for the strong influence of Jesus’ teaching in 1 Peter. Except for James, 1 Peter probably echoes more of Jesus’ words than any other NT letter. The chart below presents similarities between Peter’s words and Jesus’ words in the Gospels:<\/p>\n\n<p>Some scholars think the Greek of this letter is too good to have been written by a former fisherman whose native language was Aramaic; that the doctrine is too much like Paul’s to have been written by an apostle whose position was different from Paul’s; and that someone wrote the letter after Peter’s death and used his name to give apostolic weight to it.<\/p>\n<p>Other scholars answer that if the author wanted to give authority to a letter whose teaching resembles Paul’s, he would have used Paul’s name, not Peter’s; that most Galileans probably learned Greek as well as Aramaic early in life; and that there is no evidence that the teaching of Peter and Paul fundamentally differed. When Paul rebuked Peter (Gal 2:11-14), it was due to a temporary lapse in conduct, not a basic disagreement in teaching. Besides, some key doctrines of Paul are missing from 1 Peter (e.g., justification), and those similar to Paul’s were the common possession of all the early churches. We may reasonably conclude that the apostle Peter authored this letter. However, it seems quite clear that Silas (otherwise know as Silvanus) helped Peter write this epistle (1 Pt 5:12), which means (1) he functioned as an amanuensis (secretary) for Peter, (2) he translated Peter’s letter (from Aramaic to Greek) as Peter dictated it, or (3) he composed a letter based on Peter’s thoughts.<\/p>\n<p class=\"h2\" id=\"DestinationOriginDate\">Destination, Origin, Date<\/p>\n<p>The people to whom 1 Peter is addressed lived in Pontus, Galatia, Cappadocia, Asia, and Bithynia. These Roman provinces covered all but the southernmost part of Asia Minor, the bulk of modern Turkey.<\/p>\n<p>Christianity may have been brought back by pilgrim Jews converted in Jerusalem on the day of Pentecost (cf. Acts 2:9). More likely, these churches included some founded by Paul on his first and second missionary journeys, and others by unknown missionaries. Peter does not explicitly include himself among “those who preached to you” (1 Pt 1:12).<\/p>\n<p>Whether the readers were Christian Jews or converted pagan Gentiles is not known. First Peter 1:1 reads: “to God’s chosen people who are living as foreigners in the lands of Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia” (<span>nlt<\/span>). That the readers are in some sense exiles is confirmed by 1:17 and 2:11. These verses could refer to a literal exile of Jews outside of Palestine or to a spiritual exile of all believers on earth because their true home is in heaven. No one denies that there was (and is) a literal Jewish dispersion (Diaspora). Peter, viewing the church as the true Israel (cf. Rom 2:29; Gal 6:16; Phil 3:3), may simply have transferred the language of exile from the nation Israel onto the church. The phrase used by Peter in 1 Peter 2:11 is almost identical to the one in Hebrews 11:13 (cf. Gn 23:4; Ps 39:12).<\/p>\n<p>Against the view that construes the dispersion of 1 Peter 1:1 as Christians (Jew and Gentile), rather than Jews only, one may argue that Peter was specifically the apostle to the Jews (Gal 2:7) and that the use of so much OT in 1 Peter demands a Jewish readership. But there is evidence that Peter did not restrict his ministry to Jews (1 Cor 1:12; Gal 2:12), and the use of the OT is not surprising even if the readers were not Jews, because so many Gentile God-fearers (like Cornelius, Acts 10:2) were familiar with the OT.<\/p>\n<p>Whether the readers were Jews or mainly Gentiles is decided by several texts that reflect the pagan background of the readers. Peter says in 1 Peter 2:10 that his readers were once “not a people,” a reference to Hosea 2:23 (cf. Rom 9:25). Then in 1 Peter 4:3 Peter describes their past “immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols” (<span>nlt<\/span>). This does not describe unbelieving Jews, whose problem was not gross immorality but hypocrisy and legalism. Thus the recipients of this letter must have included many Gentile Christians in Asia Minor, characterized as aliens and strangers in the world.<\/p>\n<p>Most scholars think 1 Peter was written from Rome. The clue is found in 5:13: “She who is in Babylon, chosen together with you, sends you her greetings” (<span>niv<\/span>). Babylon (which had come to symbolize a big, powerful, evil city) was substituted as a kind of code name for Rome in much early Christian literature (e.g., Rv 14:8; 16:19; 17:5; 18:2, 10, 21; cf. Sibyllene 5:143, 159).<\/p>\n<p>The date of 1 Peter is probably <span>AD<\/span> 64 or 65 (see next section).<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>While other NT writings refer now and then to Christian suffering, 1 Peter is preoccupied with it. How Christians should conduct themselves when abused is often discussed (1 Pt 1:3-7; 2:12, 20-23; 3:13-17; 4:12-19; 5:9-10). Official state persecution cannot be clearly affirmed; abuses seem to be the common lot of all Christians everywhere (5:9). Cruel masters may sometimes abuse their Christian servants (2:18-20); Christian wives may have to endure harsh, unbelieving husbands (3:1-6); and in general, people are on the lookout to revile Christians as wrongdoers (2:12; 3:9, 16; 4:15-16).<\/p>\n<p>Even though no official state persecution is in view, the letter apparently indicates that there is something worse on the horizon (4:12-19). Peter seems to sense that the present tension between believers and their society could flare into something much worse.<\/p>\n<p>Early church tradition says that Peter was crucified in Rome during Nero’s persecution, and there is no good reason to doubt it. Moreover, since 1 Peter was written from Rome, and since 4:12 and 17 imply an impending crisis like the one that struck the Christians in Rome in <span>AD<\/span> 65, we may suppose that this letter was written not long before Nero began to oppress the Christians in Rome. According to the historian Tacitus, Nero blamed the Christians for burning Rome, in order to squelch the rumor that he himself had done it (so that he could build a greater city). His relentless persecution of Christians had not yet broken out when 1 Peter was written (cf. 2:14; 3:13), but Peter may have seen it coming and may have wanted to prepare the churches outside Rome, should the holocaust reach them, too. Nero’s persecution apparently did not affect the Christians in the provinces outside Rome, but that does not diminish the value of Peter’s letter, because mostly it deals with how Christians should relate to their society and how they should respond when abuse and suffering come.<\/p>\n<p>If this is a correct picture of the background of 1 Peter, its date would be the early to mid 60s, since the fire of Rome broke out on July 19, <span>AD<\/span> 64, and the persecution occurred later that year or in the spring of 65.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The main purpose of 1 Peter is to exhort Christians to conduct themselves properly among the community of believers (3:8; 5:1-7), but especially in non-Christian society (2:12), testifying clearly to their hope in Christ (3:1, 15) for God’s glory. The letter aims to help Christians understand and endure the abuses that often come from relationships with non-Christians (1:6-7; 2:12, 18-25; 3:9, 14-17; 4:1-5, 12-19; 5:8-10).<\/p>\n<p>Peter’s exhortation is based on the good news of God’s salvation through the death, resurrection, and second coming of Christ. God is merciful (1:3; 2:10), “the God of all grace” (4:10; 5:12), and there is hope in grace’s ultimate display at Christ’s coming (1:13). God foreknew and determined (1:2, 20; 2:8) a plan of redemption by which to create a holy people for his own possession (2:9-10). Accordingly, Christ was sent into the world to accomplish this redemption for the sake of God’s elect (1:20). Although he was “chosen and precious” to God, he was “rejected by men” (2:4) who did not believe him (v 7). But his sufferings (1:11; 4:1, 13; 5:1) were not a meaningless tragedy; they were for the sake of his people (2:21, 24; 3:18), to redeem them with his precious blood from their empty way of life (1:18-19).<\/p>\n<p>Put to death in the flesh, he was “made alive by the Spirit” (3:18), raised from the dead and glorified (1:21; 2:7), and holds the place of authority at God’s right hand (3:22). Further still, we must try to explain the link between the good news of God’s saving activity and our good conduct. The good news must be proclaimed if it is to change anybody’s life. This proclamation happens in the power of God’s Holy Spirit (1:12). It is not merely a “newscast” but is “the living and abiding word of God” (1:23; cf. 4:11), by which God calls his people into being and summons them “out of darkness and into his wonderful light” (2:9; cf. 1:15), “to his eternal glory in Christ” (5:10). This change is described in 1 Peter as a “new birth” (1:3, 23); what distinguishes a newborn person is the “living hope” that he has in Christ (1:3, 13).<\/p>\n<p>This hope, grounded in Christ’s resurrection and his sure return, transforms behavior (1:13-15). No longer will we have to seek satisfaction and fulfillment in harmful, unloving ways, but rather by entrusting our souls to a faithful Creator (4:19; 5:7), we can endure unjust suffering patiently (2:20), not return evil for evil (3:9), and seek to extend the mercy of God to others in doing good (2:12, 15; 3:11, 16; 4:19).<\/p>\n<p>Lively Christian hope does not lead us <em>out<\/em> of non-Christian society but rather changes our behavior <em>in<\/em> it. Christians are addressed as citizens of the state (2:13-17), as slaves of cruel masters (vv 18-25), and as wives of unbelieving husbands (3:1-6). By living as new and hopeful persons <em>in<\/em> the institutions of society, others see our good deeds and give glory to our Father in heaven (2:12; cf. Mt 5:16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>1:1–2<\/h5>\n<p>This section describes God’s election of his people, which is often translated using three prepositional phrases.<\/p>\n<p>First, it is “according to the foreknowledge of God” (<span>niv<\/span>). This means more than God’s knowing ahead of time whom he would elect. As in 1:20, foreknowledge probably also includes God’s purpose (cf. Am 3:2; Acts 2:23; Rom 8:28-30; 11:2; 1 Cor 8:3; Gal 4:9).<\/p>\n<p>Second, the election is “by the sanctifying work of the Spirit” (<span>nasb<\/span>). Election involves the Spirit’s effectual work in making a person obedient to the gospel (see Rom 1:5). In Ephesians 1:4 election is described as “before the foundation of the world” (<span>kjv<\/span>).<\/p>\n<p>Third, our election is “for obedience to Jesus Christ and for sprinkling with his blood” (<span>rsv<\/span>). The latter probably refers to the moral effect of Christ’s death in purifying our conscience and our behavior as we trust in him (see Heb 9:13-14).<\/p>\n<p>Thus, the elect people of God have their origin in the eternal, purposed foreknowledge of God; owe their call and conversion to the work of the Holy Spirit; and have as their goal in life obedience to God (cf. 1 Pt 1:14).<\/p>\n<h5>1:3-12<\/h5>\n<p>This section describes how tremendously valuable salvation is—a vast inheritance, absolutely perfect, never diminishing in beauty or worth (v 4), the goal of our faith (v 9), the basis of inexpressible joy (vv 6-8). Searched into and desired by the holy prophets of old, it is so amazing that even angels desire to peer into it (vv 10-12).<\/p>\n<p>It originates in the great mercy of God and was made available to people through the resurrection of Jesus from the dead (v 3). Even though a <em>future<\/em> inheritance is ready to be revealed in the last time (v 5), it offers many <em>present<\/em> spiritual benefits for those who trust in Christ. One of them is the promise of God’s present power to cause the believer to persevere in faith (v 5). This does not mean Christians escape hardship; it may be necessary that they suffer (v 6). If so, they should not grumble but see suffering as a refining fire for their good, because it burns away false dependencies and leaves only the pure gold of genuine faith (v 7). So suffering may be an important preparation for the full experience of salvation, since it is faith alone that will be blessed in the end.<\/p>\n<p>Faith is not the same as sight, for believers have never seen Jesus, yet they trust him and love him (v 8). There are good grounds for hope (3:15), founded mainly on the resurrection of Jesus (1:3)—a real historical event.<\/p>\n<h5>1:13-25<\/h5>\n<p>Peter now gives a command: hope fully in the grace coming to you at the revelation of Christ (v 13), and lead a new life of obedience to God (vv 14-15). Hope is an intense desire for something and a confidence that it will come. So Peter was commanding the churches to <em>desire<\/em> Christ strongly and be assured of his glory and his coming. Thus, believers must use their minds and keep clearheaded (sober) about what is truly valuable in life (v 13). Full hope in Christ always results in holiness of life. If we delight in being God’s children (v 14), we will surely imitate our Father (vv 15-16; cf. Lv 19:2).<\/p>\n<p>But there is another motivation for good conduct: fear of God, who judges each person according to his or her works (1 Pt 1:17). While Peter motivates with fear, he also assures us that we have been redeemed from our futile conduct with the precious blood of Christ (vv 18-19). We are saved by faith, not by good works. Probably Peter means us to fear God’s displeasure with unbelief. When the letter says he will judge our works, it probably means that he will look for evidences of obedient, loving conduct, which is the sure sign of hope and faith. If we are lacking in this, fear of his judgment should drive us back to God’s mercy, where we can have peace and joy, which in turn lead to love.<\/p>\n<p>This love is commanded toward believers in verse 22. Hope is not mentioned in verses 22-25, but it is implied when Peter says we are born anew through the <em>abiding<\/em> Word of God. Since “the word of the Lord abides forever” (v 25 = Is 40:6-8), those whose life depends on it will abide forever.<\/p>\n<h5>2:1-10<\/h5>\n<p>This passage is filled with OT quotations and imagery, as shown in the following chart:<\/p>\n\n<p>Verses 9 and 10 indicate that Peter considered the Christian church a new Israel. He probably saw the experience of the church in the world as that of an <em>exile<\/em> like the Jews in Babylonian exile (1:1, 17; 2:11), and considered conversion as a kind of <em>exodus<\/em> out of the darkness of an old futile life into God’s light, like the Jewish exodus out of Egypt.<\/p>\n<p>Verses 6-8 show that Jesus is a precious jewel for some but a stumbling stone for unbelievers. Behind that stands God’s inscrutable predestination (v 8). Those who trust him are chosen (v 9; cf. 1:1) as a royal priesthood (see below on 2:5), as a nation having God’s own holy character (cf. 1:14-15), and as a people cherished as God’s special possession. All of this is not due to our merit but to God’s mercy (v 10).<\/p>\n<p>Verses 1-3 are again a command—to desire the kindness of Christ that we have tasted through the milk of the Word and so to grow stronger in faith or to hope fully in the grace of Christ.<\/p>\n<p>Verses 4-5 portray a complex, mixed metaphor that pictures Christ as a living stone and the church both as a spiritual house of stones and as a priesthood. The church is, on the one hand, a dwelling place for God (cf. 1 Cor 3:16; Eph 2:21-22), and on the other, a group of ministers in that dwelling who offer God the sacrifices of obedience (cf. Rom 12:1-2).<\/p>\n<h5>2:11-12<\/h5>\n<p>This is the central concern of the letter. Since Christians are exiles in this world, they must not share the same desires as unbelievers. Such fleshly desires are ephemeral and destroy the soul that follows them. Instead, God’s new people should devote themselves to good deeds, even though people may slander them, for this will ultimately cause people to glorify God. The sequence, again, is changed desires, changed behavior, God glorified (cf. Mt 5:16).<\/p>\n<h5>2:13-17<\/h5>\n<p>Christians should show proper respect to everyone (vv 13-14). That Christ died for sinners is a very humbling truth that forbids Christians to be arrogant or to think that they do not owe others love (cf. Rom 13:8-10). Rather, they are adjured to count others better than themselves (Mk 10:44; Phil 2:3).<\/p>\n<p>Peter declares, then, that believers should be subject to the king and to the civil authorities under him. They should positively devote themselves to doing good so that those who say Christianity makes no difference in life will be silenced.<\/p>\n<p>However, subjection to the state is not absolute, for Christians are first and foremost slaves of God. It is out of freedom that they acknowledge the propriety of a God-ordained state to preserve orderly life. Because Christians serve God first, and the king is merely God’s creature, subjection to him is a subjection for the Lord’s sake, not the king’s sake.<\/p>\n<h5>2:18-25<\/h5>\n<p>Christian slaves have consciences oriented toward and shaped by God (v 19). They also have experienced his grace and are here told to rely on it by enduring unjust suffering patiently. They are not to strike back: they were called to live this way because Jesus suffered <em>for them<\/em> and because he suffered <em>as an example.<\/em> Verses 21-23 describe the example. Verses 24-25 describe Christ’s redemption and its effects. That is, Jesus not only modeled the life of nonretaliation but also enabled his followers to live this way by dying <em>for<\/em> them that they might live for righteousness (v 24). Only when Christians are secure and content in the hope Christ achieved <em>for them<\/em> can they have the freedom and inclination to follow his costly example. When believers are tempted to take vengeance into their own hands, they should recall that even Jesus entrusted himself to God, who judges justly (v 23; cf. Rom 12:19-20).<\/p>\n<h5>3:1-7<\/h5>\n<p>Here are six verses for wives and one for husbands. How shall a believing wife win her unbelieving husband (v 1)? Peter warns against preoccupation with making the body more attractive (v 3). Instead, he stresses the adornment of the heart with a meek and tranquil spirit (v 4), accompanied by pure, loving conduct (v 2), which may win the husband “without talk” (v 1). This is not a call to mindless subservience but to poise, to free and confident service in love. The wife is not to be afraid even of an abusive husband (v 6). But how? By following Sarah’s example of <em>hoping<\/em> in God (v 5). So it is again said that hope transforms life and enables believers to be subject to others. The wife is bound first to the Lord and only secondarily to her husband. Like the slave, the Christian wife will use her God-oriented conscience (2:16) to decide when, for Christ’s sake, she cannot follow the lead of her husband.<\/p>\n<p>Husbands are admonished in verse 7 to bring their relationships to their wives into conformity with natural and revealed truth. The <em>natural<\/em> truth is that women are physically weaker. This does not mean that they are inferior mentally or emotionally. It is a simple statement of observed fact: women’s bodies are not as strong as men’s. In a culture without all kinds of automatic devices, physical strength was much more crucial for survival and comfort than it is today. So the man is urged to use his superior strength for the sake of his wife. The <em>revealed<\/em> truth is that the wife is an “equal partner in God’s gift of new life,” to be honored and respected.<\/p>\n<h5>3:8-12<\/h5>\n<p>This concludes the section 2:13–3:12 and admonishes the whole church first to love the brotherhood (3:8) and then to love the hostile outsider (vv 9-12). Verse 9 recalls Jesus’ behavior and his commands (Lk 6:27-36). Not only are Christians to endure abuse patiently (1 Pt 2:19-20), they are also to react positively and “bless” those who revile them (3:9). To bless means to wish them well and turn the wish into a prayer. Believers’ real desire for their enemies is that they be converted and come to share in the blessing that the Christian will inherit (vv 1, 9). Psalm 34:12-16 is brought in to support the logic of verse 9. If Christians want to inherit the blessing of salvation (1:4-5; 3:9), they must bless those who revile them. This does not mean they <em>earn<\/em> their salvation but that salvation is the goal of faith (1:9), and true faith always makes a person loving.<\/p>\n<h5>3:13-17<\/h5>\n<p>Generally speaking, when Christians do good, they will not be harmed for it (v 13). Nevertheless, it may be God’s will that Christians suffer for doing good (v 17) and that is far better than suffering for doing evil. It is better not only because they ought never do evil but also because they are “blessed” when they suffer for righteousness’ sake (v 14; cf. 4:14; Mt 5:10-12). So instead of being afraid of people, believers should fear displeasing Christ and be at peace in his faithfulness (cf. 1 Pt 3:14-15 with Is 8:12-13). Thus, their consciences will be clear and believers will be freed so that when they explain the reason for their hope, even their demeanor will bear witness to its truth (cf. 1 Pt 3:15 with 1:3). The Christians’ abusers may be put to shame (v 16) and be won over (3:1) and give glory to God (2:12).<\/p>\n<h5>3:18-22<\/h5>\n<p>Similar to 2:21-25 and 1:18-21, this unit affirms Peter’s call for patient suffering. Since Christ died once for all for mankind’s sins and thus freed everyone from guilt and opened a way into the fellowship of the merciful God, believers should be able to bear unjust suffering meekly. Refusing to bear undeserved suffering would be a mark of unbelief in the all-faithful Creator (4:19) who cares for his children and wants to bear their anxieties for them (5:7).<\/p>\n<p>Just as in the days of Noah, only a few were saved (cf. 3:1, 20; 4:17), so now only a few were being saved in Peter’s hostile generation, through baptism (3:18-21). Peter defined very carefully in what sense he meant that baptism saves—not by the cleansing function of the water, but rather by the resurrection of Jesus Christ and the pledge of a good conscience toward God (v 21).<\/p>\n<h5>4:1-6<\/h5>\n<p>Christians should live according to the will of God (cf. 1:14; 2:1-2, 11-12, 15). This will mean a break with the behavior of their unbelieving friends and will probably result in being slandered (4:4). But this should not cause believers to avenge themselves, for God will take care of judgment (v 5).<\/p>\n<p>Believers have this command (v 1): “So then, since Christ suffered physical pain, you must arm yourselves with the same attitude he had, and be ready to suffer, too. For if you are willing to suffer for Christ, you have decided to stop sinning” (<span>nlt<\/span>). Some have taken this to mean that through a process of suffering we are increasingly sanctified; however, if suffering here refers to dying (as the parallel with 3:18 and the “therefore” of 4:1 suggest), then probably verse 1 is to be understood along the lines of Romans 6:6, 10-11.<\/p>\n<p>First Peter 4:6 is difficult. Some think it refers to the same preaching referred to in 3:19. Another, perhaps preferable, interpretation is that there is no preaching to the dead here but rather a preaching of the gospel to those who subsequently died. That is, those who heard the gospel, believed, and then died did not hear the gospel in vain. For the purpose of the preaching was that, while from a merely human standpoint these believers have been judged in the flesh (i.e., have died), from the divine standpoint they live in the Spirit. The purpose of verse 6 is thus a great encouragement to live by God’s will, even when former friends scorn the Christian hope by pointing out that even Christians die.<\/p>\n<h5>4:7-11<\/h5>\n<p>Activity among believers in the church is again the theme here. Peter saw contemporary events as the beginning of the end (vv 7, 17). This gave an earnestness to his exhortation that believers keep their minds clear and sober for prayer.<\/p>\n<p>By steadily drawing upon God in prayer, Christians find the help they need to love each other and to overlook many offensive things (cf. Eph 4:1-3). This love should manifest itself in joyful hospitality, especially important in times of persecution (1 Pt 4:9), and should move believers to use all their varied gifts and talents to build each other up in faith (v 10). Two examples are given: speaking and ministering (the work of the preacher and the work of the deacon). Most important in speaking and ministering is to recognize what the goal of these gifts is and how to reach that goal. The goal is “that in all things God may be praised” (v 11). This may be done by recognizing that he gives the strength for service and the words for edifying speech.<\/p>\n<h5>4:12-19<\/h5>\n<p>Here the situation of suffering and bearing reproach for being Christians is again in view. The prospect of a “painful trial” (v 12) is impending (cf. 1:6-7). Peter saw these sufferings (probably from hostile associates rather than official state persecution) as God’s judgment on the world, beginning with the church (vv 17-18; cf. Prv 11:31). But God’s judgment on the church is not punitive but purgative (1 Pt 4:14; cf. 1:6-7).<\/p>\n<p>Peter gives a reminder that suffering is a normal Christian experience (v 19; cf. 3:14; Acts 14:22; 1 Thes 3:3) and that Christ himself was so mistreated (1 Pt 2:21-25; Mt 10:25). Christians are encouraged to entrust their souls to a faithful Creator (1 Pt 4:19), to rejoice (v 13), and to persevere in doing good (v 19), thereby glorifying God (v 16). When believers respond to suffering in this way, they are blessed (v 14), for God manifests himself to them in an intimate and reassuring way.<\/p>\n<h5>5:1-7<\/h5>\n<p>Again (as in 3:8; 4:7-11) Peter treats relations within the church. He tells the elders how to be good shepherds of the flock (5:1-4), the younger people how to treat their elders (v 5), and everyone how to be humble toward each other.<\/p>\n<p>Peter reminds believers that God opposes the proud but gives grace to the lowly (v 5; cf. Mt 23:12; Jas 4:6), whom he will exalt in the age to come (1 Pt 5:6; cf. Lk 14:11; 18:14; Jas 4:10). Most important, God invites his people to throw all their anxieties on him because he cares for them (1 Pt 5:7; cf. Ps 55:22; Mt 6:25-30).<\/p>\n<p>The young people who are thus made humble will be subject to their elders and respect them (1 Pt 5:5). The elders who are thus made humble will not lord it over the flock (v 3) or be greedy or begrudging in their service (v 2), but will lead the flock by a humble example.<\/p>\n<h5>5:8-11<\/h5>\n<p>Peter returns to his concern with suffering. Suffering is the universal lot of believers (v 9; cf. 4:12). Although in one sense willed by God (1:6; 3:17; 4:19), it is used by Satan to try to destroy their faith. So Peter appeals to the church to be wakeful and sober (5:8; cf. 1:13; 4:7) so that they can resist the lion by faith.<\/p>\n<h5>5:12-14<\/h5>\n<p>In conclusion, Peter describes his “brief” writing as an exhortation and a testimony concerning the true grace of God. So the letter is not a call for hard labor for God; rather, it is a call to recognize, enjoy, and live by the hard labor that God graciously has exerted and will exert for his children. As was noted above, the letter was written by Silas (Greek <span class=\"greek\" lang=\"el\">Silvanus<\/span><em>,<\/em> probably the same person as in Acts 16:25; 1 Thes 1:1; 2 Thes 1:1). It was written from Rome, and greetings were sent from Mark (probably the Gospel writer and former missionary companion of Paul—Acts 13:13; 15:37; 2 Tm 4:11) and the whole church. Peter’s last word is to invoke peace upon the churches and to urge them to keep the affection warm among themselves.<\/p>\n<p><em>See also<\/em> Suffering; Peter, the Apostle; Spirits in Prison.<\/p>","content_en":"<h3>PETER, F<span>irst Letter of<\/span><\/h3>\n<p>First of two general epistles authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination, Origin, Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apostles (14:54) because he had denied Jesus three times (vv 66-72). In 1 Peter the sufferings of Jesus are mentioned at least four times (1 Pt 1:11; 2:23; 4:1; 5:1).<\/p>\n<p>Peter was known as the apostle to the Jews, just as Paul was the apostle to the Gentiles (Gal 2:7). Since Peter was a traveling missionary (1 Cor 1:12; 9:5), he could have actually visited the Asia Minor churches to whom this letter was sent.<\/p>\n<p>That Peter had been with Jesus during his earthly ministry may help account for the strong influence of Jesus’ teaching in 1 Peter. Except for James, 1 Peter probably echoes more of Jesus’ words than any other NT letter. The chart below presents similarities between Peter’s words and Jesus’ words in the Gospels:<\/p>\n\n<p>Some scholars think the Greek of this letter is too good to have been written by a former fisherman whose native language was Aramaic; that the doctrine is too much like Paul’s to have been written by an apostle whose position was different from Paul’s; and that someone wrote the letter after Peter’s death and used his name to give apostolic weight to it.<\/p>\n<p>Other scholars answer that if the author wanted to give authority to a letter whose teaching resembles Paul’s, he would have used Paul’s name, not Peter’s; that most Galileans probably learned Greek as well as Aramaic early in life; and that there is no evidence that the teaching of Peter and Paul fundamentally differed. When Paul rebuked Peter (Gal 2:11-14), it was due to a temporary lapse in conduct, not a basic disagreement in teaching. Besides, some key doctrines of Paul are missing from 1 Peter (e.g., justification), and those similar to Paul’s were the common possession of all the early churches. We may reasonably conclude that the apostle Peter authored this letter. However, it seems quite clear that Silas (otherwise know as Silvanus) helped Peter write this epistle (1 Pt 5:12), which means (1) he functioned as an amanuensis (secretary) for Peter, (2) he translated Peter’s letter (from Aramaic to Greek) as Peter dictated it, or (3) he composed a letter based on Peter’s thoughts.<\/p>\n<p class=\"h2\" id=\"DestinationOriginDate\">Destination, Origin, Date<\/p>\n<p>The people to whom 1 Peter is addressed lived in Pontus, Galatia, Cappadocia, Asia, and Bithynia. These Roman provinces covered all but the southernmost part of Asia Minor, the bulk of modern Turkey.<\/p>\n<p>Christianity may have been brought back by pilgrim Jews converted in Jerusalem on the day of Pentecost (cf. Acts 2:9). More likely, these churches included some founded by Paul on his first and second missionary journeys, and others by unknown missionaries. Peter does not explicitly include himself among “those who preached to you” (1 Pt 1:12).<\/p>\n<p>Whether the readers were Christian Jews or converted pagan Gentiles is not known. First Peter 1:1 reads: “to God’s chosen people who are living as foreigners in the lands of Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia” (<span>nlt<\/span>). That the readers are in some sense exiles is confirmed by 1:17 and 2:11. These verses could refer to a literal exile of Jews outside of Palestine or to a spiritual exile of all believers on earth because their true home is in heaven. No one denies that there was (and is) a literal Jewish dispersion (Diaspora). Peter, viewing the church as the true Israel (cf. Rom 2:29; Gal 6:16; Phil 3:3), may simply have transferred the language of exile from the nation Israel onto the church. The phrase used by Peter in 1 Peter 2:11 is almost identical to the one in Hebrews 11:13 (cf. Gn 23:4; Ps 39:12).<\/p>\n<p>Against the view that construes the dispersion of 1 Peter 1:1 as Christians (Jew and Gentile), rather than Jews only, one may argue that Peter was specifically the apostle to the Jews (Gal 2:7) and that the use of so much OT in 1 Peter demands a Jewish readership. But there is evidence that Peter did not restrict his ministry to Jews (1 Cor 1:12; Gal 2:12), and the use of the OT is not surprising even if the readers were not Jews, because so many Gentile God-fearers (like Cornelius, Acts 10:2) were familiar with the OT.<\/p>\n<p>Whether the readers were Jews or mainly Gentiles is decided by several texts that reflect the pagan background of the readers. Peter says in 1 Peter 2:10 that his readers were once “not a people,” a reference to Hosea 2:23 (cf. Rom 9:25). Then in 1 Peter 4:3 Peter describes their past “immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols” (<span>nlt<\/span>). This does not describe unbelieving Jews, whose problem was not gross immorality but hypocrisy and legalism. Thus the recipients of this letter must have included many Gentile Christians in Asia Minor, characterized as aliens and strangers in the world.<\/p>\n<p>Most scholars think 1 Peter was written from Rome. The clue is found in 5:13: “She who is in Babylon, chosen together with you, sends you her greetings” (<span>niv<\/span>). Babylon (which had come to symbolize a big, powerful, evil city) was substituted as a kind of code name for Rome in much early Christian literature (e.g., Rv 14:8; 16:19; 17:5; 18:2, 10, 21; cf. Sibyllene 5:143, 159).<\/p>\n<p>The date of 1 Peter is probably <span>AD<\/span> 64 or 65 (see next section).<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>While other NT writings refer now and then to Christian suffering, 1 Peter is preoccupied with it. How Christians should conduct themselves when abused is often discussed (1 Pt 1:3-7; 2:12, 20-23; 3:13-17; 4:12-19; 5:9-10). Official state persecution cannot be clearly affirmed; abuses seem to be the common lot of all Christians everywhere (5:9). Cruel masters may sometimes abuse their Christian servants (2:18-20); Christian wives may have to endure harsh, unbelieving husbands (3:1-6); and in general, people are on the lookout to revile Christians as wrongdoers (2:12; 3:9, 16; 4:15-16).<\/p>\n<p>Even though no official state persecution is in view, the letter apparently indicates that there is something worse on the horizon (4:12-19). Peter seems to sense that the present tension between believers and their society could flare into something much worse.<\/p>\n<p>Early church tradition says that Peter was crucified in Rome during Nero’s persecution, and there is no good reason to doubt it. Moreover, since 1 Peter was written from Rome, and since 4:12 and 17 imply an impending crisis like the one that struck the Christians in Rome in <span>AD<\/span> 65, we may suppose that this letter was written not long before Nero began to oppress the Christians in Rome. According to the historian Tacitus, Nero blamed the Christians for burning Rome, in order to squelch the rumor that he himself had done it (so that he could build a greater city). His relentless persecution of Christians had not yet broken out when 1 Peter was written (cf. 2:14; 3:13), but Peter may have seen it coming and may have wanted to prepare the churches outside Rome, should the holocaust reach them, too. Nero’s persecution apparently did not affect the Christians in the provinces outside Rome, but that does not diminish the value of Peter’s letter, because mostly it deals with how Christians should relate to their society and how they should respond when abuse and suffering come.<\/p>\n<p>If this is a correct picture of the background of 1 Peter, its date would be the early to mid 60s, since the fire of Rome broke out on July 19, <span>AD<\/span> 64, and the persecution occurred later that year or in the spring of 65.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The main purpose of 1 Peter is to exhort Christians to conduct themselves properly among the community of believers (3:8; 5:1-7), but especially in non-Christian society (2:12), testifying clearly to their hope in Christ (3:1, 15) for God’s glory. The letter aims to help Christians understand and endure the abuses that often come from relationships with non-Christians (1:6-7; 2:12, 18-25; 3:9, 14-17; 4:1-5, 12-19; 5:8-10).<\/p>\n<p>Peter’s exhortation is based on the good news of God’s salvation through the death, resurrection, and second coming of Christ. God is merciful (1:3; 2:10), “the God of all grace” (4:10; 5:12), and there is hope in grace’s ultimate display at Christ’s coming (1:13). God foreknew and determined (1:2, 20; 2:8) a plan of redemption by which to create a holy people for his own possession (2:9-10). Accordingly, Christ was sent into the world to accomplish this redemption for the sake of God’s elect (1:20). Although he was “chosen and precious” to God, he was “rejected by men” (2:4) who did not believe him (v 7). But his sufferings (1:11; 4:1, 13; 5:1) were not a meaningless tragedy; they were for the sake of his people (2:21, 24; 3:18), to redeem them with his precious blood from their empty way of life (1:18-19).<\/p>\n<p>Put to death in the flesh, he was “made alive by the Spirit” (3:18), raised from the dead and glorified (1:21; 2:7), and holds the place of authority at God’s right hand (3:22). Further still, we must try to explain the link between the good news of God’s saving activity and our good conduct. The good news must be proclaimed if it is to change anybody’s life. This proclamation happens in the power of God’s Holy Spirit (1:12). It is not merely a “newscast” but is “the living and abiding word of God” (1:23; cf. 4:11), by which God calls his people into being and summons them “out of darkness and into his wonderful light” (2:9; cf. 1:15), “to his eternal glory in Christ” (5:10). This change is described in 1 Peter as a “new birth” (1:3, 23); what distinguishes a newborn person is the “living hope” that he has in Christ (1:3, 13).<\/p>\n<p>This hope, grounded in Christ’s resurrection and his sure return, transforms behavior (1:13-15). No longer will we have to seek satisfaction and fulfillment in harmful, unloving ways, but rather by entrusting our souls to a faithful Creator (4:19; 5:7), we can endure unjust suffering patiently (2:20), not return evil for evil (3:9), and seek to extend the mercy of God to others in doing good (2:12, 15; 3:11, 16; 4:19).<\/p>\n<p>Lively Christian hope does not lead us <em>out<\/em> of non-Christian society but rather changes our behavior <em>in<\/em> it. Christians are addressed as citizens of the state (2:13-17), as slaves of cruel masters (vv 18-25), and as wives of unbelieving husbands (3:1-6). By living as new and hopeful persons <em>in<\/em> the institutions of society, others see our good deeds and give glory to our Father in heaven (2:12; cf. Mt 5:16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>1:1–2<\/h5>\n<p>This section describes God’s election of his people, which is often translated using three prepositional phrases.<\/p>\n<p>First, it is “according to the foreknowledge of God” (<span>niv<\/span>). This means more than God’s knowing ahead of time whom he would elect. As in 1:20, foreknowledge probably also includes God’s purpose (cf. Am 3:2; Acts 2:23; Rom 8:28-30; 11:2; 1 Cor 8:3; Gal 4:9).<\/p>\n<p>Second, the election is “by the sanctifying work of the Spirit” (<span>nasb<\/span>). Election involves the Spirit’s effectual work in making a person obedient to the gospel (see Rom 1:5). In Ephesians 1:4 election is described as “before the foundation of the world” (<span>kjv<\/span>).<\/p>\n<p>Third, our election is “for obedience to Jesus Christ and for sprinkling with his blood” (<span>rsv<\/span>). The latter probably refers to the moral effect of Christ’s death in purifying our conscience and our behavior as we trust in him (see Heb 9:13-14).<\/p>\n<p>Thus, the elect people of God have their origin in the eternal, purposed foreknowledge of God; owe their call and conversion to the work of the Holy Spirit; and have as their goal in life obedience to God (cf. 1 Pt 1:14).<\/p>\n<h5>1:3-12<\/h5>\n<p>This section describes how tremendously valuable salvation is—a vast inheritance, absolutely perfect, never diminishing in beauty or worth (v 4), the goal of our faith (v 9), the basis of inexpressible joy (vv 6-8). Searched into and desired by the holy prophets of old, it is so amazing that even angels desire to peer into it (vv 10-12).<\/p>\n<p>It originates in the great mercy of God and was made available to people through the resurrection of Jesus from the dead (v 3). Even though a <em>future<\/em> inheritance is ready to be revealed in the last time (v 5), it offers many <em>present<\/em> spiritual benefits for those who trust in Christ. One of them is the promise of God’s present power to cause the believer to persevere in faith (v 5). This does not mean Christians escape hardship; it may be necessary that they suffer (v 6). If so, they should not grumble but see suffering as a refining fire for their good, because it burns away false dependencies and leaves only the pure gold of genuine faith (v 7). So suffering may be an important preparation for the full experience of salvation, since it is faith alone that will be blessed in the end.<\/p>\n<p>Faith is not the same as sight, for believers have never seen Jesus, yet they trust him and love him (v 8). There are good grounds for hope (3:15), founded mainly on the resurrection of Jesus (1:3)—a real historical event.<\/p>\n<h5>1:13-25<\/h5>\n<p>Peter now gives a command: hope fully in the grace coming to you at the revelation of Christ (v 13), and lead a new life of obedience to God (vv 14-15). Hope is an intense desire for something and a confidence that it will come. So Peter was commanding the churches to <em>desire<\/em> Christ strongly and be assured of his glory and his coming. Thus, believers must use their minds and keep clearheaded (sober) about what is truly valuable in life (v 13). Full hope in Christ always results in holiness of life. If we delight in being God’s children (v 14), we will surely imitate our Father (vv 15-16; cf. Lv 19:2).<\/p>\n<p>But there is another motivation for good conduct: fear of God, who judges each person according to his or her works (1 Pt 1:17). While Peter motivates with fear, he also assures us that we have been redeemed from our futile conduct with the precious blood of Christ (vv 18-19). We are saved by faith, not by good works. Probably Peter means us to fear God’s displeasure with unbelief. When the letter says he will judge our works, it probably means that he will look for evidences of obedient, loving conduct, which is the sure sign of hope and faith. If we are lacking in this, fear of his judgment should drive us back to God’s mercy, where we can have peace and joy, which in turn lead to love.<\/p>\n<p>This love is commanded toward believers in verse 22. Hope is not mentioned in verses 22-25, but it is implied when Peter says we are born anew through the <em>abiding<\/em> Word of God. Since “the word of the Lord abides forever” (v 25 = Is 40:6-8), those whose life depends on it will abide forever.<\/p>\n<h5>2:1-10<\/h5>\n<p>This passage is filled with OT quotations and imagery, as shown in the following chart:<\/p>\n\n<p>Verses 9 and 10 indicate that Peter considered the Christian church a new Israel. He probably saw the experience of the church in the world as that of an <em>exile<\/em> like the Jews in Babylonian exile (1:1, 17; 2:11), and considered conversion as a kind of <em>exodus<\/em> out of the darkness of an old futile life into God’s light, like the Jewish exodus out of Egypt.<\/p>\n<p>Verses 6-8 show that Jesus is a precious jewel for some but a stumbling stone for unbelievers. Behind that stands God’s inscrutable predestination (v 8). Those who trust him are chosen (v 9; cf. 1:1) as a royal priesthood (see below on 2:5), as a nation having God’s own holy character (cf. 1:14-15), and as a people cherished as God’s special possession. All of this is not due to our merit but to God’s mercy (v 10).<\/p>\n<p>Verses 1-3 are again a command—to desire the kindness of Christ that we have tasted through the milk of the Word and so to grow stronger in faith or to hope fully in the grace of Christ.<\/p>\n<p>Verses 4-5 portray a complex, mixed metaphor that pictures Christ as a living stone and the church both as a spiritual house of stones and as a priesthood. The church is, on the one hand, a dwelling place for God (cf. 1 Cor 3:16; Eph 2:21-22), and on the other, a group of ministers in that dwelling who offer God the sacrifices of obedience (cf. Rom 12:1-2).<\/p>\n<h5>2:11-12<\/h5>\n<p>This is the central concern of the letter. Since Christians are exiles in this world, they must not share the same desires as unbelievers. Such fleshly desires are ephemeral and destroy the soul that follows them. Instead, God’s new people should devote themselves to good deeds, even though people may slander them, for this will ultimately cause people to glorify God. The sequence, again, is changed desires, changed behavior, God glorified (cf. Mt 5:16).<\/p>\n<h5>2:13-17<\/h5>\n<p>Christians should show proper respect to everyone (vv 13-14). That Christ died for sinners is a very humbling truth that forbids Christians to be arrogant or to think that they do not owe others love (cf. Rom 13:8-10). Rather, they are adjured to count others better than themselves (Mk 10:44; Phil 2:3).<\/p>\n<p>Peter declares, then, that believers should be subject to the king and to the civil authorities under him. They should positively devote themselves to doing good so that those who say Christianity makes no difference in life will be silenced.<\/p>\n<p>However, subjection to the state is not absolute, for Christians are first and foremost slaves of God. It is out of freedom that they acknowledge the propriety of a God-ordained state to preserve orderly life. Because Christians serve God first, and the king is merely God’s creature, subjection to him is a subjection for the Lord’s sake, not the king’s sake.<\/p>\n<h5>2:18-25<\/h5>\n<p>Christian slaves have consciences oriented toward and shaped by God (v 19). They also have experienced his grace and are here told to rely on it by enduring unjust suffering patiently. They are not to strike back: they were called to live this way because Jesus suffered <em>for them<\/em> and because he suffered <em>as an example.<\/em> Verses 21-23 describe the example. Verses 24-25 describe Christ’s redemption and its effects. That is, Jesus not only modeled the life of nonretaliation but also enabled his followers to live this way by dying <em>for<\/em> them that they might live for righteousness (v 24). Only when Christians are secure and content in the hope Christ achieved <em>for them<\/em> can they have the freedom and inclination to follow his costly example. When believers are tempted to take vengeance into their own hands, they should recall that even Jesus entrusted himself to God, who judges justly (v 23; cf. Rom 12:19-20).<\/p>\n<h5>3:1-7<\/h5>\n<p>Here are six verses for wives and one for husbands. How shall a believing wife win her unbelieving husband (v 1)? Peter warns against preoccupation with making the body more attractive (v 3). Instead, he stresses the adornment of the heart with a meek and tranquil spirit (v 4), accompanied by pure, loving conduct (v 2), which may win the husband “without talk” (v 1). This is not a call to mindless subservience but to poise, to free and confident service in love. The wife is not to be afraid even of an abusive husband (v 6). But how? By following Sarah’s example of <em>hoping<\/em> in God (v 5). So it is again said that hope transforms life and enables believers to be subject to others. The wife is bound first to the Lord and only secondarily to her husband. Like the slave, the Christian wife will use her God-oriented conscience (2:16) to decide when, for Christ’s sake, she cannot follow the lead of her husband.<\/p>\n<p>Husbands are admonished in verse 7 to bring their relationships to their wives into conformity with natural and revealed truth. The <em>natural<\/em> truth is that women are physically weaker. This does not mean that they are inferior mentally or emotionally. It is a simple statement of observed fact: women’s bodies are not as strong as men’s. In a culture without all kinds of automatic devices, physical strength was much more crucial for survival and comfort than it is today. So the man is urged to use his superior strength for the sake of his wife. The <em>revealed<\/em> truth is that the wife is an “equal partner in God’s gift of new life,” to be honored and respected.<\/p>\n<h5>3:8-12<\/h5>\n<p>This concludes the section 2:13–3:12 and admonishes the whole church first to love the brotherhood (3:8) and then to love the hostile outsider (vv 9-12). Verse 9 recalls Jesus’ behavior and his commands (Lk 6:27-36). Not only are Christians to endure abuse patiently (1 Pt 2:19-20), they are also to react positively and “bless” those who revile them (3:9). To bless means to wish them well and turn the wish into a prayer. Believers’ real desire for their enemies is that they be converted and come to share in the blessing that the Christian will inherit (vv 1, 9). Psalm 34:12-16 is brought in to support the logic of verse 9. If Christians want to inherit the blessing of salvation (1:4-5; 3:9), they must bless those who revile them. This does not mean they <em>earn<\/em> their salvation but that salvation is the goal of faith (1:9), and true faith always makes a person loving.<\/p>\n<h5>3:13-17<\/h5>\n<p>Generally speaking, when Christians do good, they will not be harmed for it (v 13). Nevertheless, it may be God’s will that Christians suffer for doing good (v 17) and that is far better than suffering for doing evil. It is better not only because they ought never do evil but also because they are “blessed” when they suffer for righteousness’ sake (v 14; cf. 4:14; Mt 5:10-12). So instead of being afraid of people, believers should fear displeasing Christ and be at peace in his faithfulness (cf. 1 Pt 3:14-15 with Is 8:12-13). Thus, their consciences will be clear and believers will be freed so that when they explain the reason for their hope, even their demeanor will bear witness to its truth (cf. 1 Pt 3:15 with 1:3). The Christians’ abusers may be put to shame (v 16) and be won over (3:1) and give glory to God (2:12).<\/p>\n<h5>3:18-22<\/h5>\n<p>Similar to 2:21-25 and 1:18-21, this unit affirms Peter’s call for patient suffering. Since Christ died once for all for mankind’s sins and thus freed everyone from guilt and opened a way into the fellowship of the merciful God, believers should be able to bear unjust suffering meekly. Refusing to bear undeserved suffering would be a mark of unbelief in the all-faithful Creator (4:19) who cares for his children and wants to bear their anxieties for them (5:7).<\/p>\n<p>Just as in the days of Noah, only a few were saved (cf. 3:1, 20; 4:17), so now only a few were being saved in Peter’s hostile generation, through baptism (3:18-21). Peter defined very carefully in what sense he meant that baptism saves—not by the cleansing function of the water, but rather by the resurrection of Jesus Christ and the pledge of a good conscience toward God (v 21).<\/p>\n<h5>4:1-6<\/h5>\n<p>Christians should live according to the will of God (cf. 1:14; 2:1-2, 11-12, 15). This will mean a break with the behavior of their unbelieving friends and will probably result in being slandered (4:4). But this should not cause believers to avenge themselves, for God will take care of judgment (v 5).<\/p>\n<p>Believers have this command (v 1): “So then, since Christ suffered physical pain, you must arm yourselves with the same attitude he had, and be ready to suffer, too. For if you are willing to suffer for Christ, you have decided to stop sinning” (<span>nlt<\/span>). Some have taken this to mean that through a process of suffering we are increasingly sanctified; however, if suffering here refers to dying (as the parallel with 3:18 and the “therefore” of 4:1 suggest), then probably verse 1 is to be understood along the lines of Romans 6:6, 10-11.<\/p>\n<p>First Peter 4:6 is difficult. Some think it refers to the same preaching referred to in 3:19. Another, perhaps preferable, interpretation is that there is no preaching to the dead here but rather a preaching of the gospel to those who subsequently died. That is, those who heard the gospel, believed, and then died did not hear the gospel in vain. For the purpose of the preaching was that, while from a merely human standpoint these believers have been judged in the flesh (i.e., have died), from the divine standpoint they live in the Spirit. The purpose of verse 6 is thus a great encouragement to live by God’s will, even when former friends scorn the Christian hope by pointing out that even Christians die.<\/p>\n<h5>4:7-11<\/h5>\n<p>Activity among believers in the church is again the theme here. Peter saw contemporary events as the beginning of the end (vv 7, 17). This gave an earnestness to his exhortation that believers keep their minds clear and sober for prayer.<\/p>\n<p>By steadily drawing upon God in prayer, Christians find the help they need to love each other and to overlook many offensive things (cf. Eph 4:1-3). This love should manifest itself in joyful hospitality, especially important in times of persecution (1 Pt 4:9), and should move believers to use all their varied gifts and talents to build each other up in faith (v 10). Two examples are given: speaking and ministering (the work of the preacher and the work of the deacon). Most important in speaking and ministering is to recognize what the goal of these gifts is and how to reach that goal. The goal is “that in all things God may be praised” (v 11). This may be done by recognizing that he gives the strength for service and the words for edifying speech.<\/p>\n<h5>4:12-19<\/h5>\n<p>Here the situation of suffering and bearing reproach for being Christians is again in view. The prospect of a “painful trial” (v 12) is impending (cf. 1:6-7). Peter saw these sufferings (probably from hostile associates rather than official state persecution) as God’s judgment on the world, beginning with the church (vv 17-18; cf. Prv 11:31). But God’s judgment on the church is not punitive but purgative (1 Pt 4:14; cf. 1:6-7).<\/p>\n<p>Peter gives a reminder that suffering is a normal Christian experience (v 19; cf. 3:14; Acts 14:22; 1 Thes 3:3) and that Christ himself was so mistreated (1 Pt 2:21-25; Mt 10:25). Christians are encouraged to entrust their souls to a faithful Creator (1 Pt 4:19), to rejoice (v 13), and to persevere in doing good (v 19), thereby glorifying God (v 16). When believers respond to suffering in this way, they are blessed (v 14), for God manifests himself to them in an intimate and reassuring way.<\/p>\n<h5>5:1-7<\/h5>\n<p>Again (as in 3:8; 4:7-11) Peter treats relations within the church. He tells the elders how to be good shepherds of the flock (5:1-4), the younger people how to treat their elders (v 5), and everyone how to be humble toward each other.<\/p>\n<p>Peter reminds believers that God opposes the proud but gives grace to the lowly (v 5; cf. Mt 23:12; Jas 4:6), whom he will exalt in the age to come (1 Pt 5:6; cf. Lk 14:11; 18:14; Jas 4:10). Most important, God invites his people to throw all their anxieties on him because he cares for them (1 Pt 5:7; cf. Ps 55:22; Mt 6:25-30).<\/p>\n<p>The young people who are thus made humble will be subject to their elders and respect them (1 Pt 5:5). The elders who are thus made humble will not lord it over the flock (v 3) or be greedy or begrudging in their service (v 2), but will lead the flock by a humble example.<\/p>\n<h5>5:8-11<\/h5>\n<p>Peter returns to his concern with suffering. Suffering is the universal lot of believers (v 9; cf. 4:12). Although in one sense willed by God (1:6; 3:17; 4:19), it is used by Satan to try to destroy their faith. So Peter appeals to the church to be wakeful and sober (5:8; cf. 1:13; 4:7) so that they can resist the lion by faith.<\/p>\n<h5>5:12-14<\/h5>\n<p>In conclusion, Peter describes his “brief” writing as an exhortation and a testimony concerning the true grace of God. So the letter is not a call for hard labor for God; rather, it is a call to recognize, enjoy, and live by the hard labor that God graciously has exerted and will exert for his children. As was noted above, the letter was written by Silas (Greek <span class=\"greek\" lang=\"el\">Silvanus<\/span><em>,<\/em> probably the same person as in Acts 16:25; 1 Thes 1:1; 2 Thes 1:1). It was written from Rome, and greetings were sent from Mark (probably the Gospel writer and former missionary companion of Paul—Acts 13:13; 15:37; 2 Tm 4:11) and the whole church. Peter’s last word is to invoke peace upon the churches and to urge them to keep the affection warm among themselves.<\/p>\n<p><em>See also<\/em> Suffering; Peter, the Apostle; Spirits in Prison.<\/p>","summary_ro":"PETER, First Letter of First of two general epistles authored by Peter. Preview • Author • Destination, Origin, Date • Background • Purpose and Theological Teaching • Content Author The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apost...","summary_en":"PETER, First Letter of First of two general epistles authored by Peter. Preview • Author • Destination, Origin, Date • Background • Purpose and Theological Teaching • Content Author The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apost...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58902,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:13","title_en":"Study Note: Evrei 11:13","content_ro":"<p><strong>11:13-16<\/strong> The author pauses to point out general principles evident in the lives he has highlighted thus far.<\/p>","content_en":"<p><strong>11:13-16<\/strong> The author pauses to point out general principles evident in the lives he has highlighted thus far.<\/p>","summary_ro":"11:13-16 The author pauses to point out general principles evident in the lives he has highlighted thus far.","summary_en":"11:13-16 The author pauses to point out general principles evident in the lives he has highlighted thus far.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58903,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:13","title_en":"Study Note: Evrei 11:13","content_ro":"<p><strong>11:13<\/strong> Abraham’s family lived in the land of promise as <em>foreigners and nomads<\/em> (see Gen 23:4; cp. 1 Chr 29:15; Ps 39:12; 1 Pet 2:11).<\/p>","content_en":"<p><strong>11:13<\/strong> Abraham’s family lived in the land of promise as <em>foreigners and nomads<\/em> (see Gen 23:4; cp. 1 Chr 29:15; Ps 39:12; 1 Pet 2:11).<\/p>","summary_ro":"11:13 Abraham’s family lived in the land of promise as foreigners and nomads (see Gen 23:4; cp. 1 Chr 29:15; Ps 39:12; 1 Pet 2:11).","summary_en":"11:13 Abraham’s family lived in the land of promise as foreigners and nomads (see Gen 23:4; cp. 1 Chr 29:15; Ps 39:12; 1 Pet 2:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86528,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:13","title_en":"Study Note: Evrei 11:13","content_ro":"<p><strong>11:13-16<\/strong> The author pauses to point out general principles evident in the lives he has highlighted thus far.<\/p>","content_en":"<p><strong>11:13-16<\/strong> The author pauses to point out general principles evident in the lives he has highlighted thus far.<\/p>","summary_ro":"11:13-16 The author pauses to point out general principles evident in the lives he has highlighted thus far.","summary_en":"11:13-16 The author pauses to point out general principles evident in the lives he has highlighted thus far.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86529,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:13","title_en":"Study Note: Evrei 11:13","content_ro":"<p><strong>11:13<\/strong> Abraham’s family lived in the land of promise as <em>foreigners and nomads<\/em> (see Gen 23:4; cp. 1 Chr 29:15; Ps 39:12; 1 Pet 2:11).<\/p>","content_en":"<p><strong>11:13<\/strong> Abraham’s family lived in the land of promise as <em>foreigners and nomads<\/em> (see Gen 23:4; cp. 1 Chr 29:15; Ps 39:12; 1 Pet 2:11).<\/p>","summary_ro":"11:13 Abraham’s family lived in the land of promise as foreigners and nomads (see Gen 23:4; cp. 1 Chr 29:15; Ps 39:12; 1 Pet 2:11).","summary_en":"11:13 Abraham’s family lived in the land of promise as foreigners and nomads (see Gen 23:4; cp. 1 Chr 29:15; Ps 39:12; 1 Pet 2:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114154,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:13","title_en":"Study Note: Evrei 11:13","content_ro":"<p><strong>11:13-16<\/strong> The author pauses to point out general principles evident in the lives he has highlighted thus far.<\/p>","content_en":"<p><strong>11:13-16<\/strong> The author pauses to point out general principles evident in the lives he has highlighted thus far.<\/p>","summary_ro":"11:13-16 The author pauses to point out general principles evident in the lives he has highlighted thus far.","summary_en":"11:13-16 The author pauses to point out general principles evident in the lives he has highlighted thus far.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114155,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:13","title_en":"Study Note: Evrei 11:13","content_ro":"<p><strong>11:13<\/strong> Abraham’s family lived in the land of promise as <em>foreigners and nomads<\/em> (see Gen 23:4; cp. 1 Chr 29:15; Ps 39:12; 1 Pet 2:11).<\/p>","content_en":"<p><strong>11:13<\/strong> Abraham’s family lived in the land of promise as <em>foreigners and nomads<\/em> (see Gen 23:4; cp. 1 Chr 29:15; Ps 39:12; 1 Pet 2:11).<\/p>","summary_ro":"11:13 Abraham’s family lived in the land of promise as foreigners and nomads (see Gen 23:4; cp. 1 Chr 29:15; Ps 39:12; 1 Pet 2:11).","summary_en":"11:13 Abraham’s family lived in the land of promise as foreigners and nomads (see Gen 23:4; cp. 1 Chr 29:15; Ps 39:12; 1 Pet 2:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141780,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:13","title_en":"Study Note: Evrei 11:13","content_ro":"<p><strong>11:13-16<\/strong> The author pauses to point out general principles evident in the lives he has highlighted thus far.<\/p>","content_en":"<p><strong>11:13-16<\/strong> The author pauses to point out general principles evident in the lives he has highlighted thus far.<\/p>","summary_ro":"11:13-16 The author pauses to point out general principles evident in the lives he has highlighted thus far.","summary_en":"11:13-16 The author pauses to point out general principles evident in the lives he has highlighted thus far.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141781,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:13","title_en":"Study Note: Evrei 11:13","content_ro":"<p><strong>11:13<\/strong> Abraham’s family lived in the land of promise as <em>foreigners and nomads<\/em> (see Gen 23:4; cp. 1 Chr 29:15; Ps 39:12; 1 Pet 2:11).<\/p>","content_en":"<p><strong>11:13<\/strong> Abraham’s family lived in the land of promise as <em>foreigners and nomads<\/em> (see Gen 23:4; cp. 1 Chr 29:15; Ps 39:12; 1 Pet 2:11).<\/p>","summary_ro":"11:13 Abraham’s family lived in the land of promise as foreigners and nomads (see Gen 23:4; cp. 1 Chr 29:15; Ps 39:12; 1 Pet 2:11).","summary_en":"11:13 Abraham’s family lived in the land of promise as foreigners and nomads (see Gen 23:4; cp. 1 Chr 29:15; Ps 39:12; 1 Pet 2:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60110,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Promised Land","title_en":"Promised Land","content_ro":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","content_en":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","summary_ro":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","summary_en":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87736,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Promised Land","title_en":"Promised Land","content_ro":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","content_en":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","summary_ro":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","summary_en":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115362,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Promised Land","title_en":"Promised Land","content_ro":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","content_en":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","summary_ro":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","summary_en":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142988,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Promised Land","title_en":"Promised Land","content_ro":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","content_en":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","summary_ro":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","summary_en":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":58904,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:14","title_en":"Study Note: Evrei 11:14","content_ro":"<p><strong>11:14-16<\/strong> Abraham’s family was obviously not longing for the <em>country they came from<\/em><em>,<\/em> since if that had been the case, <em>they could have gone back<\/em>. Their posture of faith demonstrates a longing for <em>a better place<\/em>. Their hope was ultimately in God, who rewarded their faith by preparing <em>a heavenly<\/em> . . . <em>city for them<\/em>.<\/p>","content_en":"<p><strong>11:14-16<\/strong> Abraham’s family was obviously not longing for the <em>country they came from<\/em><em>,<\/em> since if that had been the case, <em>they could have gone back<\/em>. Their posture of faith demonstrates a longing for <em>a better place<\/em>. Their hope was ultimately in God, who rewarded their faith by preparing <em>a heavenly<\/em> . . . <em>city for them<\/em>.<\/p>","summary_ro":"11:14-16 Abraham’s family was obviously not longing for the country they came from, since if that had been the case, they could have gone back. Their posture of faith demonstrates a longing for a better place. Their hope was ultimately in God, who rewarded their faith by preparing a heavenly . . . city for them.","summary_en":"11:14-16 Abraham’s family was obviously not longing for the country they came from, since if that had been the case, they could have gone back. Their posture of faith demonstrates a longing for a better place. Their hope was ultimately in God, who rewarded their faith by preparing a heavenly . . . city for them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86530,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:14","title_en":"Study Note: Evrei 11:14","content_ro":"<p><strong>11:14-16<\/strong> Abraham’s family was obviously not longing for the <em>country they came from<\/em><em>,<\/em> since if that had been the case, <em>they could have gone back<\/em>. Their posture of faith demonstrates a longing for <em>a better place<\/em>. Their hope was ultimately in God, who rewarded their faith by preparing <em>a heavenly<\/em> . . . <em>city for them<\/em>.<\/p>","content_en":"<p><strong>11:14-16<\/strong> Abraham’s family was obviously not longing for the <em>country they came from<\/em><em>,<\/em> since if that had been the case, <em>they could have gone back<\/em>. Their posture of faith demonstrates a longing for <em>a better place<\/em>. Their hope was ultimately in God, who rewarded their faith by preparing <em>a heavenly<\/em> . . . <em>city for them<\/em>.<\/p>","summary_ro":"11:14-16 Abraham’s family was obviously not longing for the country they came from, since if that had been the case, they could have gone back. Their posture of faith demonstrates a longing for a better place. Their hope was ultimately in God, who rewarded their faith by preparing a heavenly . . . city for them.","summary_en":"11:14-16 Abraham’s family was obviously not longing for the country they came from, since if that had been the case, they could have gone back. Their posture of faith demonstrates a longing for a better place. Their hope was ultimately in God, who rewarded their faith by preparing a heavenly . . . city for them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114156,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:14","title_en":"Study Note: Evrei 11:14","content_ro":"<p><strong>11:14-16<\/strong> Abraham’s family was obviously not longing for the <em>country they came from<\/em><em>,<\/em> since if that had been the case, <em>they could have gone back<\/em>. Their posture of faith demonstrates a longing for <em>a better place<\/em>. Their hope was ultimately in God, who rewarded their faith by preparing <em>a heavenly<\/em> . . . <em>city for them<\/em>.<\/p>","content_en":"<p><strong>11:14-16<\/strong> Abraham’s family was obviously not longing for the <em>country they came from<\/em><em>,<\/em> since if that had been the case, <em>they could have gone back<\/em>. Their posture of faith demonstrates a longing for <em>a better place<\/em>. Their hope was ultimately in God, who rewarded their faith by preparing <em>a heavenly<\/em> . . . <em>city for them<\/em>.<\/p>","summary_ro":"11:14-16 Abraham’s family was obviously not longing for the country they came from, since if that had been the case, they could have gone back. Their posture of faith demonstrates a longing for a better place. Their hope was ultimately in God, who rewarded their faith by preparing a heavenly . . . city for them.","summary_en":"11:14-16 Abraham’s family was obviously not longing for the country they came from, since if that had been the case, they could have gone back. Their posture of faith demonstrates a longing for a better place. Their hope was ultimately in God, who rewarded their faith by preparing a heavenly . . . city for them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141782,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:14","title_en":"Study Note: Evrei 11:14","content_ro":"<p><strong>11:14-16<\/strong> Abraham’s family was obviously not longing for the <em>country they came from<\/em><em>,<\/em> since if that had been the case, <em>they could have gone back<\/em>. Their posture of faith demonstrates a longing for <em>a better place<\/em>. Their hope was ultimately in God, who rewarded their faith by preparing <em>a heavenly<\/em> . . . <em>city for them<\/em>.<\/p>","content_en":"<p><strong>11:14-16<\/strong> Abraham’s family was obviously not longing for the <em>country they came from<\/em><em>,<\/em> since if that had been the case, <em>they could have gone back<\/em>. Their posture of faith demonstrates a longing for <em>a better place<\/em>. Their hope was ultimately in God, who rewarded their faith by preparing <em>a heavenly<\/em> . . . <em>city for them<\/em>.<\/p>","summary_ro":"11:14-16 Abraham’s family was obviously not longing for the country they came from, since if that had been the case, they could have gone back. Their posture of faith demonstrates a longing for a better place. Their hope was ultimately in God, who rewarded their faith by preparing a heavenly . . . city for them.","summary_en":"11:14-16 Abraham’s family was obviously not longing for the country they came from, since if that had been the case, they could have gone back. Their posture of faith demonstrates a longing for a better place. Their hope was ultimately in God, who rewarded their faith by preparing a heavenly . . . city for them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":22532,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Land","title_en":"Land","content_ro":"<h3>LAND<\/h3>\n<p>The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were driven from the Garden of Eden, and the earth became cursed. They were forced to toil and sweat in order to subdue the earth and provide for their own subsistence because the harvest was choked by thorns and thistles.<\/p>\n<p>After murdering his brother, Cain receives an individual intensification of the land curse as punishment. He is told that the earth will not yield its produce for him even with hard labor, forcing him to wander from one place to another. With no permanent homeland, Cain is denied the enjoyment of rest and prosperity. Because of sin, the important human aspiration for a sense of place is refused to Cain (Gn 4:12).<\/p>\n<p>After the Flood, which was God’s judgment on an exceedingly wicked human race, humans again provoked God’s wrath; the construction of the Tower of Babel exalts human might apart from God. God intervenes to confuse the people’s language and “scatter them abroad upon the face of the earth” (11:9). Genesis 1–11 is thus characterized by a sequence of narratives describing land loss with its attendant deprivations as a consequence of sin and rebellion against God.<\/p>\n<p class=\"h2\" id=\"LandandtheAbrahamicCovenant\">Land and the Abrahamic Covenant<\/p>\n<p>In the time of Abraham, God intervened in human affairs to provide a special homeland for a select group of people who are set apart unto himself. It is here that the Promised Land theme is introduced in Scripture. God said to Abraham, “Leave your country, your relatives, and your father’s house, and go to the land that I will show you. I will cause you to become the father of a great nation” (Gn 12:1-2, <span>nlt<\/span>). This promise to Abraham is enlarged upon in Genesis 12:7; 13:14-18; 15:7-21; 17:7-8. Abraham is told that the land of Canaan is to be the “everlasting possession” of his descendants (17:8).<\/p>\n<p>The OT narrative then traces Abraham’s line of descent through Isaac and Jacob, and tells of the migration of Jacob’s family to Egypt, where during approximately four centuries they became a great and numerous people. During this period, the promise of possession of the land of Canaan is reiterated (Gn 28:15; 35:11-12; 46:3-4; 50:24) and held before Abraham’s descendants as an integral feature of God’s covenantal promises.<\/p>\n<p class=\"h2\" id=\"LandandtheMosaicCovenant\">Land and the Mosaic Covenant<\/p>\n<p>When God called Moses to lead the Israelites out of Egypt, he associated Moses’ task with the fulfillment of the promises to the patriarchs: “I have remembered my covenant with them. . . . I will make you my own special people, and I will be your God. . . . I will bring you into the land I swore to give to Abraham, Isaac, and Jacob. It will be your very own property” (Ex 6:5-8, <span>nlt<\/span>). Israel is to be delivered from Egypt for two reasons: first, in order to be established as God’s covenant people at Mt Sinai, and second, in order to possess the land promised to their fathers. It is of utmost significance, however, that with the establishment of the Mosaic covenant the continued possession of the land is made dependent on obedience. Should Israel violate the covenantal obligations, it will bring upon itself the covenant curses, the most severe of which is banishment from the Promised Land (Lv 26:32-33). This does not mean that God will abandon his people and the land totally or forever, because God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lv 26:42, <span>nlt<\/span>).<\/p>\n<p>During the reign of King David, the promise of land received at least a provisional fulfillment. Although it is true that initial fulfillment occurred when Joshua entered the land, at that time the territory did not extend to the borders promised Abraham (Gn 15:18) and much of the land that was occupied still contained pockets of resistance by the former inhabitants (Jos 13:1-6; Jgs 1). It was not until the time of David that the land was fully possessed as originally promised (2 Sm 8; 1 Kgs 4:21, 24).<\/p>\n<p>The responsibility of the king to observe the law, and the connection between covenantal obedience and possession of the land is again made clear when Solomon dedicates the temple (1 Kgs 9:4-9). Disobedience will bring not only expulsion from the land but also the destruction of the temple.<\/p>\n<p>The subsequent history of the divided-kingdom era is for the most part a history of covenant abrogation, by the people as well as the kings. The Lord sent repeated warnings through the prophets that such disobedience could only lead to expulsion from the land. But their message fell on deaf ears (Is 6:11-12; Am 5:27; 7:17; Hos 9:17). The kings repeatedly proved themselves to be unworthy of the office.<\/p>\n<p>As the people persisted in their evil way, Jeremiah announced that Nebuchadnezzar was to be the Lord’s agent to drive them from the land (Jer 21:2; 22:25; 25:8-9; 27:6; 28:14; 29:21). However, Jeremiah and other prophets also looked beyond the exile to a future restoration and return to the land (Jer 32:6-25). Historically, this was accomplished under the rule of Cyrus the Great of Persia (538 <span>BC<\/span>) and is described in the books of Ezra and Nehemiah.<\/p>\n<p>A difficulty of interpretation arises in finding an adequate fulfillment of certain prophecies of the return (cf. Ez 37; Am 9:14-15), which envision great prosperity and permanent possession of the land under the rule of a Davidic king. The intertestamental period does not seem to be a suitable fulfillment for these predictions.<\/p>\n<p class=\"h2\" id=\"LandandtheNewCovenant\">Land and the New Covenant<\/p>\n<p>In the NT the land theme is much less prominent and seems mostly to be given a spiritual symbolism. The writer of Hebrews suggests that Abraham understood the land promise as something that pointed beyond a merely geographical fulfillment to a higher and far more satisfying heavenly home. Realizing the imperfection and transitory nature of all that this world offers, Abraham looked beyond the temporal fulfillment of the land promise for a city whose builder and maker is God (Heb 11:10), and he sought a “better country, that is, a heavenly one” (v 16). In the NT it appears that Israel’s land promise and entrance into Canaan is to be understood as typifying something of the future heavenly rest awaiting God’s people (Heb 3–4). Perhaps this explains the OT stress on the connection between Israel’s living in obedience to God’s law and their possession of the land. When the Israelites do not typify a condition of holiness, they disqualify themselves from typifying a condition of blessedness, and thus are either denied access to or driven from the land. The NT indicates that it is God’s purpose to prepare an eternal homeland for his people where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rv 21).<\/p>\n<p>The OT land promises have been viewed by some as having only typical significance. In the light of Christ’s incarnation any statement of Scripture concerning a future for the land is to be interpreted as fulfilled in a spiritual sense in the church. The church is now the new Israel and heir of the OT promises. Because God’s kingdom is now a spiritual reality, it is considered a misunderstanding of the OT to expect yet future fulfillments of the OT prophecies of Israel’s return to the land and an establishment of a period of peace and prosperity under the rule of Christ, the Son of David (cf. Is 2:1-5; 11:6-11; Ez 37; Am 9:14-15). To abide in Christ is considered an adequate fulfillment of the physical and geographical promises of the OT economy.<\/p>\n<p>Others, while not denying typical significance for these OT realities, would suggest that the land promises are still operative in the physical and geographical categories in which they were given. It is pointed out that Paul argues in Romans 9–11 that there is yet a future for national Israel. In spite of Israel’s history of disobedience, climaxing in the rejection of the Messiah, the election and calling of God is irrevocable, and Israel is yet to be reingrafted in the olive tree from which it had previously been cut off. Luke says that Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled (Lk 21:24), indicating that there is to be a future time when Jerusalem will again be possessed by the Jewish nation. This does not necessarily mean that one must view the present state of Israel as the direct fulfillment of the OT promises of return to the land. The OT indicates that the return will be occasioned by belief (Dt 30:1-16). The present return is in unbelief. At the same time, the remarkable preservation of the Jewish people over the centuries and the recent reestablishment of the nation are perhaps to be understood as anticipations or signs of a future and more complete realization of the OT land promises.<\/p>","content_en":"<h3>LAND<\/h3>\n<p>The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were driven from the Garden of Eden, and the earth became cursed. They were forced to toil and sweat in order to subdue the earth and provide for their own subsistence because the harvest was choked by thorns and thistles.<\/p>\n<p>After murdering his brother, Cain receives an individual intensification of the land curse as punishment. He is told that the earth will not yield its produce for him even with hard labor, forcing him to wander from one place to another. With no permanent homeland, Cain is denied the enjoyment of rest and prosperity. Because of sin, the important human aspiration for a sense of place is refused to Cain (Gn 4:12).<\/p>\n<p>After the Flood, which was God’s judgment on an exceedingly wicked human race, humans again provoked God’s wrath; the construction of the Tower of Babel exalts human might apart from God. God intervenes to confuse the people’s language and “scatter them abroad upon the face of the earth” (11:9). Genesis 1–11 is thus characterized by a sequence of narratives describing land loss with its attendant deprivations as a consequence of sin and rebellion against God.<\/p>\n<p class=\"h2\" id=\"LandandtheAbrahamicCovenant\">Land and the Abrahamic Covenant<\/p>\n<p>In the time of Abraham, God intervened in human affairs to provide a special homeland for a select group of people who are set apart unto himself. It is here that the Promised Land theme is introduced in Scripture. God said to Abraham, “Leave your country, your relatives, and your father’s house, and go to the land that I will show you. I will cause you to become the father of a great nation” (Gn 12:1-2, <span>nlt<\/span>). This promise to Abraham is enlarged upon in Genesis 12:7; 13:14-18; 15:7-21; 17:7-8. Abraham is told that the land of Canaan is to be the “everlasting possession” of his descendants (17:8).<\/p>\n<p>The OT narrative then traces Abraham’s line of descent through Isaac and Jacob, and tells of the migration of Jacob’s family to Egypt, where during approximately four centuries they became a great and numerous people. During this period, the promise of possession of the land of Canaan is reiterated (Gn 28:15; 35:11-12; 46:3-4; 50:24) and held before Abraham’s descendants as an integral feature of God’s covenantal promises.<\/p>\n<p class=\"h2\" id=\"LandandtheMosaicCovenant\">Land and the Mosaic Covenant<\/p>\n<p>When God called Moses to lead the Israelites out of Egypt, he associated Moses’ task with the fulfillment of the promises to the patriarchs: “I have remembered my covenant with them. . . . I will make you my own special people, and I will be your God. . . . I will bring you into the land I swore to give to Abraham, Isaac, and Jacob. It will be your very own property” (Ex 6:5-8, <span>nlt<\/span>). Israel is to be delivered from Egypt for two reasons: first, in order to be established as God’s covenant people at Mt Sinai, and second, in order to possess the land promised to their fathers. It is of utmost significance, however, that with the establishment of the Mosaic covenant the continued possession of the land is made dependent on obedience. Should Israel violate the covenantal obligations, it will bring upon itself the covenant curses, the most severe of which is banishment from the Promised Land (Lv 26:32-33). This does not mean that God will abandon his people and the land totally or forever, because God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lv 26:42, <span>nlt<\/span>).<\/p>\n<p>During the reign of King David, the promise of land received at least a provisional fulfillment. Although it is true that initial fulfillment occurred when Joshua entered the land, at that time the territory did not extend to the borders promised Abraham (Gn 15:18) and much of the land that was occupied still contained pockets of resistance by the former inhabitants (Jos 13:1-6; Jgs 1). It was not until the time of David that the land was fully possessed as originally promised (2 Sm 8; 1 Kgs 4:21, 24).<\/p>\n<p>The responsibility of the king to observe the law, and the connection between covenantal obedience and possession of the land is again made clear when Solomon dedicates the temple (1 Kgs 9:4-9). Disobedience will bring not only expulsion from the land but also the destruction of the temple.<\/p>\n<p>The subsequent history of the divided-kingdom era is for the most part a history of covenant abrogation, by the people as well as the kings. The Lord sent repeated warnings through the prophets that such disobedience could only lead to expulsion from the land. But their message fell on deaf ears (Is 6:11-12; Am 5:27; 7:17; Hos 9:17). The kings repeatedly proved themselves to be unworthy of the office.<\/p>\n<p>As the people persisted in their evil way, Jeremiah announced that Nebuchadnezzar was to be the Lord’s agent to drive them from the land (Jer 21:2; 22:25; 25:8-9; 27:6; 28:14; 29:21). However, Jeremiah and other prophets also looked beyond the exile to a future restoration and return to the land (Jer 32:6-25). Historically, this was accomplished under the rule of Cyrus the Great of Persia (538 <span>BC<\/span>) and is described in the books of Ezra and Nehemiah.<\/p>\n<p>A difficulty of interpretation arises in finding an adequate fulfillment of certain prophecies of the return (cf. Ez 37; Am 9:14-15), which envision great prosperity and permanent possession of the land under the rule of a Davidic king. The intertestamental period does not seem to be a suitable fulfillment for these predictions.<\/p>\n<p class=\"h2\" id=\"LandandtheNewCovenant\">Land and the New Covenant<\/p>\n<p>In the NT the land theme is much less prominent and seems mostly to be given a spiritual symbolism. The writer of Hebrews suggests that Abraham understood the land promise as something that pointed beyond a merely geographical fulfillment to a higher and far more satisfying heavenly home. Realizing the imperfection and transitory nature of all that this world offers, Abraham looked beyond the temporal fulfillment of the land promise for a city whose builder and maker is God (Heb 11:10), and he sought a “better country, that is, a heavenly one” (v 16). In the NT it appears that Israel’s land promise and entrance into Canaan is to be understood as typifying something of the future heavenly rest awaiting God’s people (Heb 3–4). Perhaps this explains the OT stress on the connection between Israel’s living in obedience to God’s law and their possession of the land. When the Israelites do not typify a condition of holiness, they disqualify themselves from typifying a condition of blessedness, and thus are either denied access to or driven from the land. The NT indicates that it is God’s purpose to prepare an eternal homeland for his people where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rv 21).<\/p>\n<p>The OT land promises have been viewed by some as having only typical significance. In the light of Christ’s incarnation any statement of Scripture concerning a future for the land is to be interpreted as fulfilled in a spiritual sense in the church. The church is now the new Israel and heir of the OT promises. Because God’s kingdom is now a spiritual reality, it is considered a misunderstanding of the OT to expect yet future fulfillments of the OT prophecies of Israel’s return to the land and an establishment of a period of peace and prosperity under the rule of Christ, the Son of David (cf. Is 2:1-5; 11:6-11; Ez 37; Am 9:14-15). To abide in Christ is considered an adequate fulfillment of the physical and geographical promises of the OT economy.<\/p>\n<p>Others, while not denying typical significance for these OT realities, would suggest that the land promises are still operative in the physical and geographical categories in which they were given. It is pointed out that Paul argues in Romans 9–11 that there is yet a future for national Israel. In spite of Israel’s history of disobedience, climaxing in the rejection of the Messiah, the election and calling of God is irrevocable, and Israel is yet to be reingrafted in the olive tree from which it had previously been cut off. Luke says that Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled (Lk 21:24), indicating that there is to be a future time when Jerusalem will again be possessed by the Jewish nation. This does not necessarily mean that one must view the present state of Israel as the direct fulfillment of the OT promises of return to the land. The OT indicates that the return will be occasioned by belief (Dt 30:1-16). The present return is in unbelief. At the same time, the remarkable preservation of the Jewish people over the centuries and the recent reestablishment of the nation are perhaps to be understood as anticipations or signs of a future and more complete realization of the OT land promises.<\/p>","summary_ro":"LAND The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were dr...","summary_en":"LAND The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were dr...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39897,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"An Eternal Inheritance","title_en":"An Eternal Inheritance","content_ro":"<h3>An Eternal Inheritance<\/h3>\n<blockquote><p>Jesus Christ’s authority over heaven and earth results from his exalted status as the firstborn Son of the heavenly Father (Rom 8:29; Col 1:17-19; Heb 1:2-6). As the “second Adam,” Christ is the firstborn from the dead by virtue of the resurrection (Rom 1:4; 1 Cor 15:20-28, 42-50; Eph 1:22). He has received the kingdom from his Father and rules as Lord of Lords (Acts 2:36; Phil 2:9-11; Rv 5:12-13; 19:16; cf. Dn 7:13-14, 26-27). Believers also share in this kingdom and inheritance and look forward to the consummation, when by virtue of union with Christ they shall receive their inheritance in full (Rom 4:13; Gal 3:29; Eph 1:18; Heb 11:16).<\/p><\/blockquote>","content_en":"<h3>An Eternal Inheritance<\/h3>\n<blockquote><p>Jesus Christ’s authority over heaven and earth results from his exalted status as the firstborn Son of the heavenly Father (Rom 8:29; Col 1:17-19; Heb 1:2-6). As the “second Adam,” Christ is the firstborn from the dead by virtue of the resurrection (Rom 1:4; 1 Cor 15:20-28, 42-50; Eph 1:22). He has received the kingdom from his Father and rules as Lord of Lords (Acts 2:36; Phil 2:9-11; Rv 5:12-13; 19:16; cf. Dn 7:13-14, 26-27). Believers also share in this kingdom and inheritance and look forward to the consummation, when by virtue of union with Christ they shall receive their inheritance in full (Rom 4:13; Gal 3:29; Eph 1:18; Heb 11:16).<\/p><\/blockquote>","summary_ro":"An Eternal Inheritance Jesus Christ’s authority over heaven and earth results from his exalted status as the firstborn Son of the heavenly Father (Rom 8:29; Col 1:17-19; Heb 1:2-6). As the “second Adam,” Christ is the firstborn from the dead by virtue of the resurrection (Rom 1:4; 1 Cor 15:20-28, 42-50; Eph 1:22). He has received the kingdom from his Father and rules as Lord of Lords (Acts 2:36; Phil 2:9-11; Rv 5:12-13; 19:16; cf. Dn 7:13-14, 26-27). Believers also share in this kingdom and i...","summary_en":"An Eternal Inheritance Jesus Christ’s authority over heaven and earth results from his exalted status as the firstborn Son of the heavenly Father (Rom 8:29; Col 1:17-19; Heb 1:2-6). As the “second Adam,” Christ is the firstborn from the dead by virtue of the resurrection (Rom 1:4; 1 Cor 15:20-28, 42-50; Eph 1:22). He has received the kingdom from his Father and rules as Lord of Lords (Acts 2:36; Phil 2:9-11; Rv 5:12-13; 19:16; cf. Dn 7:13-14, 26-27). Believers also share in this kingdom and i...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67593,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Superiority of the Son","title_en":"The Superiority of the Son","content_ro":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","content_en":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","summary_ro":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","summary_en":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95219,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Superiority of the Son","title_en":"The Superiority of the Son","content_ro":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","content_en":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","summary_ro":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","summary_en":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122845,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Superiority of the Son","title_en":"The Superiority of the Son","content_ro":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","content_en":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","summary_ro":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","summary_en":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150471,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Superiority of the Son","title_en":"The Superiority of the Son","content_ro":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","content_en":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","summary_ro":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","summary_en":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":40644,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","content_en":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","summary_ro":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","summary_en":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40782,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68270,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","content_en":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","summary_ro":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","summary_en":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68408,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95896,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","content_en":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","summary_ro":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","summary_en":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96034,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123522,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","content_en":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","summary_ro":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","summary_en":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123660,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28476,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Begotten*, Only","title_en":"Begotten*, Only","content_ro":"<h3>ONLY BEGOTTEN*<\/h3>\n<p>Phrase deeply entrenched in Christian language as descriptive of Jesus. The word traditionally translated “only begotten” does not carry the idea of birth at all. Literally, it means “only one of its kind,” “unique.” This can be readily seen in the way it is used in the NT and in the Septuagint (the Greek translation of the OT).<\/p>\n<p>The Greek word for this phrase appears nine times in the NT, but only five of these occurrences, all from the Johannine writings, make reference to Jesus (Jn 1:14, 18; 3:16, 18; 1 Jn 4:9). Three of the other occurrences are of an only son or daughter (Lk 7:12; 8:42; 9:38; cf. Jgs 11:34 in the LXX). Because of its frequent use for an only child, the word often conveys the idea of something especially favored or precious. The remaining non-Johannine reference, in Hebrews 11:17, is to Isaac as Abraham’s “favored” or “unique” son. Isaac was not Abraham’s “only begotten,” since he had other children, but Isaac was his favored and unique son fulfilling God’s promise. In the Septuagint for Psalm 22:20 and 35:17, the psalmist, in his plea for deliverance, even uses this word of his own soul as that which is of great value. The Hebrew word that stands behind each of these OT texts also means “only” and does not carry any idea of birth.<\/p>\n<p>Where the word is used of Jesus, its meaning is likewise not “only begotten” but “only” or “unique.” The word is used with “son” and should be understood as God’s <em>only<\/em> Son, indicating both God’s favor toward him and his uniqueness (Jn 3:16, 18; 1 Jn 4:9). The statement at the baptism and transfiguration of Jesus in the Synoptics (“This is my beloved son”) expresses virtually the same idea. In fact, the word “beloved” is used in the Septuagint as an equivalent to the word “only” to translate the same Hebrew word. In John 1:14 the word “only” is used by itself to stress that the incarnate Word comes as a unique one from the Father. The final reference (Jn 1:18) is especially interesting because of the fact that some texts read “the only son” while others read “the only God.” Because scribes could easily have written “only son” due to their familiarity with the other texts in John and because of the superiority of the texts that read “only God,” this latter reading is preferred. The attitude expressed toward the incarnate Word is the highest possible. No one has ever seen God, but the unique (or only) God who is in the bosom of the Father has revealed him.<\/p>\n<p><em>See also<\/em> Christology.<\/p>","content_en":"<h3>ONLY BEGOTTEN*<\/h3>\n<p>Phrase deeply entrenched in Christian language as descriptive of Jesus. The word traditionally translated “only begotten” does not carry the idea of birth at all. Literally, it means “only one of its kind,” “unique.” This can be readily seen in the way it is used in the NT and in the Septuagint (the Greek translation of the OT).<\/p>\n<p>The Greek word for this phrase appears nine times in the NT, but only five of these occurrences, all from the Johannine writings, make reference to Jesus (Jn 1:14, 18; 3:16, 18; 1 Jn 4:9). Three of the other occurrences are of an only son or daughter (Lk 7:12; 8:42; 9:38; cf. Jgs 11:34 in the LXX). Because of its frequent use for an only child, the word often conveys the idea of something especially favored or precious. The remaining non-Johannine reference, in Hebrews 11:17, is to Isaac as Abraham’s “favored” or “unique” son. Isaac was not Abraham’s “only begotten,” since he had other children, but Isaac was his favored and unique son fulfilling God’s promise. In the Septuagint for Psalm 22:20 and 35:17, the psalmist, in his plea for deliverance, even uses this word of his own soul as that which is of great value. The Hebrew word that stands behind each of these OT texts also means “only” and does not carry any idea of birth.<\/p>\n<p>Where the word is used of Jesus, its meaning is likewise not “only begotten” but “only” or “unique.” The word is used with “son” and should be understood as God’s <em>only<\/em> Son, indicating both God’s favor toward him and his uniqueness (Jn 3:16, 18; 1 Jn 4:9). The statement at the baptism and transfiguration of Jesus in the Synoptics (“This is my beloved son”) expresses virtually the same idea. In fact, the word “beloved” is used in the Septuagint as an equivalent to the word “only” to translate the same Hebrew word. In John 1:14 the word “only” is used by itself to stress that the incarnate Word comes as a unique one from the Father. The final reference (Jn 1:18) is especially interesting because of the fact that some texts read “the only son” while others read “the only God.” Because scribes could easily have written “only son” due to their familiarity with the other texts in John and because of the superiority of the texts that read “only God,” this latter reading is preferred. The attitude expressed toward the incarnate Word is the highest possible. No one has ever seen God, but the unique (or only) God who is in the bosom of the Father has revealed him.<\/p>\n<p><em>See also<\/em> Christology.<\/p>","summary_ro":"ONLY BEGOTTEN* Phrase deeply entrenched in Christian language as descriptive of Jesus. The word traditionally translated “only begotten” does not carry the idea of birth at all. Literally, it means “only one of its kind,” “unique.” This can be readily seen in the way it is used in the NT and in the Septuagint (the Greek translation of the OT). The Greek word for this phrase appears nine times in the NT, but only five of these occurrences, all from the Johannine writings, make reference to Jes...","summary_en":"ONLY BEGOTTEN* Phrase deeply entrenched in Christian language as descriptive of Jesus. The word traditionally translated “only begotten” does not carry the idea of birth at all. Literally, it means “only one of its kind,” “unique.” This can be readily seen in the way it is used in the NT and in the Septuagint (the Greek translation of the OT). The Greek word for this phrase appears nine times in the NT, but only five of these occurrences, all from the Johannine writings, make reference to Jes...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58905,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:17","title_en":"Study Note: Evrei 11:17","content_ro":"<p><strong>11:17-31<\/strong> Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.<\/p>","content_en":"<p><strong>11:17-31<\/strong> Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.<\/p>","summary_ro":"11:17-31 Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.","summary_en":"11:17-31 Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58906,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:17","title_en":"Study Note: Evrei 11:17","content_ro":"<p><strong>11:17-19<\/strong> <em>Abraham offered Isaac:<\/em> See Gen 22:1-18. God never intended for Abraham to offer his son but <em>was testing<\/em> Abraham’s faith, which he expressed through his obedience.<\/p>","content_en":"<p><strong>11:17-19<\/strong> <em>Abraham offered Isaac:<\/em> See Gen 22:1-18. God never intended for Abraham to offer his son but <em>was testing<\/em> Abraham’s faith, which he expressed through his obedience.<\/p>","summary_ro":"11:17-19 Abraham offered Isaac: See Gen 22:1-18. God never intended for Abraham to offer his son but was testing Abraham’s faith, which he expressed through his obedience.","summary_en":"11:17-19 Abraham offered Isaac: See Gen 22:1-18. God never intended for Abraham to offer his son but was testing Abraham’s faith, which he expressed through his obedience.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86531,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:17","title_en":"Study Note: Evrei 11:17","content_ro":"<p><strong>11:17-31<\/strong> Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.<\/p>","content_en":"<p><strong>11:17-31<\/strong> Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.<\/p>","summary_ro":"11:17-31 Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.","summary_en":"11:17-31 Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86532,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:17","title_en":"Study Note: Evrei 11:17","content_ro":"<p><strong>11:17-19<\/strong> <em>Abraham offered Isaac:<\/em> See Gen 22:1-18. God never intended for Abraham to offer his son but <em>was testing<\/em> Abraham’s faith, which he expressed through his obedience.<\/p>","content_en":"<p><strong>11:17-19<\/strong> <em>Abraham offered Isaac:<\/em> See Gen 22:1-18. God never intended for Abraham to offer his son but <em>was testing<\/em> Abraham’s faith, which he expressed through his obedience.<\/p>","summary_ro":"11:17-19 Abraham offered Isaac: See Gen 22:1-18. God never intended for Abraham to offer his son but was testing Abraham’s faith, which he expressed through his obedience.","summary_en":"11:17-19 Abraham offered Isaac: See Gen 22:1-18. God never intended for Abraham to offer his son but was testing Abraham’s faith, which he expressed through his obedience.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114157,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:17","title_en":"Study Note: Evrei 11:17","content_ro":"<p><strong>11:17-31<\/strong> Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.<\/p>","content_en":"<p><strong>11:17-31<\/strong> Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.<\/p>","summary_ro":"11:17-31 Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.","summary_en":"11:17-31 Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114158,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:17","title_en":"Study Note: Evrei 11:17","content_ro":"<p><strong>11:17-19<\/strong> <em>Abraham offered Isaac:<\/em> See Gen 22:1-18. God never intended for Abraham to offer his son but <em>was testing<\/em> Abraham’s faith, which he expressed through his obedience.<\/p>","content_en":"<p><strong>11:17-19<\/strong> <em>Abraham offered Isaac:<\/em> See Gen 22:1-18. God never intended for Abraham to offer his son but <em>was testing<\/em> Abraham’s faith, which he expressed through his obedience.<\/p>","summary_ro":"11:17-19 Abraham offered Isaac: See Gen 22:1-18. God never intended for Abraham to offer his son but was testing Abraham’s faith, which he expressed through his obedience.","summary_en":"11:17-19 Abraham offered Isaac: See Gen 22:1-18. God never intended for Abraham to offer his son but was testing Abraham’s faith, which he expressed through his obedience.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141783,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:17","title_en":"Study Note: Evrei 11:17","content_ro":"<p><strong>11:17-31<\/strong> Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.<\/p>","content_en":"<p><strong>11:17-31<\/strong> Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.<\/p>","summary_ro":"11:17-31 Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.","summary_en":"11:17-31 Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141784,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:17","title_en":"Study Note: Evrei 11:17","content_ro":"<p><strong>11:17-19<\/strong> <em>Abraham offered Isaac:<\/em> See Gen 22:1-18. God never intended for Abraham to offer his son but <em>was testing<\/em> Abraham’s faith, which he expressed through his obedience.<\/p>","content_en":"<p><strong>11:17-19<\/strong> <em>Abraham offered Isaac:<\/em> See Gen 22:1-18. God never intended for Abraham to offer his son but <em>was testing<\/em> Abraham’s faith, which he expressed through his obedience.<\/p>","summary_ro":"11:17-19 Abraham offered Isaac: See Gen 22:1-18. God never intended for Abraham to offer his son but was testing Abraham’s faith, which he expressed through his obedience.","summary_en":"11:17-19 Abraham offered Isaac: See Gen 22:1-18. God never intended for Abraham to offer his son but was testing Abraham’s faith, which he expressed through his obedience.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":58907,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:19","title_en":"Study Note: Evrei 11:19","content_ro":"<p><strong>11:19<\/strong> <em>Abraham reasoned:<\/em> The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.<\/p>","content_en":"<p><strong>11:19<\/strong> <em>Abraham reasoned:<\/em> The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.<\/p>","summary_ro":"11:19 Abraham reasoned: The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.","summary_en":"11:19 Abraham reasoned: The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86533,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:19","title_en":"Study Note: Evrei 11:19","content_ro":"<p><strong>11:19<\/strong> <em>Abraham reasoned:<\/em> The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.<\/p>","content_en":"<p><strong>11:19<\/strong> <em>Abraham reasoned:<\/em> The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.<\/p>","summary_ro":"11:19 Abraham reasoned: The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.","summary_en":"11:19 Abraham reasoned: The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114159,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:19","title_en":"Study Note: Evrei 11:19","content_ro":"<p><strong>11:19<\/strong> <em>Abraham reasoned:<\/em> The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.<\/p>","content_en":"<p><strong>11:19<\/strong> <em>Abraham reasoned:<\/em> The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.<\/p>","summary_ro":"11:19 Abraham reasoned: The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.","summary_en":"11:19 Abraham reasoned: The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141785,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:19","title_en":"Study Note: Evrei 11:19","content_ro":"<p><strong>11:19<\/strong> <em>Abraham reasoned:<\/em> The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.<\/p>","content_en":"<p><strong>11:19<\/strong> <em>Abraham reasoned:<\/em> The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.<\/p>","summary_ro":"11:19 Abraham reasoned: The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.","summary_en":"11:19 Abraham reasoned: The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":40701,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Esau","title_en":"Esau","content_ro":"<h3>Esau<\/h3>\n<p>Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25).<\/p>\n<p>Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to surrender his birthright in exchange for food (25:29-34). Esau had little regard for his birthright and was controlled by his carnal desires (see Heb 12:16). He also married two local women who were not Abraham’s descendants (Gen 26:34-35), which may have fed into Rebekah’s favoritism toward Jacob and her idea about stealing the blessing of Isaac that was intended for Esau (27:1-40). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran. The brothers were reunited twenty years later when Esau demonstrated gracious forgiveness (33:1-16).<\/p>\n<p>Esau was born with Jacob grasping his heel; this omen was interpreted to mean that Esau’s descendants would be subject to Jacob’s offspring. The subservient relationship between the Edomites and the Israelites began in David’s time (2 Sam 8:11-15; 1 Chr 18:11-13) and continued until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 <span>BC<\/span>, the Edomites briefly gained their independence but were conquered again by Amaziah (796–767 <span>BC<\/span>). They regained their freedom in 735 <span>BC<\/span> and then remained independent of Judah.<\/p>\n<p>In the New Testament, Esau represents the line of Abraham’s descendants who lacked the gift of faith and were rejected by God as recipients of his promised blessings (see Rom 9:6-24). Herod the Great was an Edomite.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:21-34; 26:34-35; 27:1-42; 28:6-9; 32:3-20; 33:1-16; 35:28-29; 36:1-43; Deut 2:1-8, 12, 22, 29; Josh 24:4; Mal 1:2-5; Rom 9:6-13; Heb 11:20; 12:16-17<\/p>","content_en":"<h3>Esau<\/h3>\n<p>Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25).<\/p>\n<p>Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to surrender his birthright in exchange for food (25:29-34). Esau had little regard for his birthright and was controlled by his carnal desires (see Heb 12:16). He also married two local women who were not Abraham’s descendants (Gen 26:34-35), which may have fed into Rebekah’s favoritism toward Jacob and her idea about stealing the blessing of Isaac that was intended for Esau (27:1-40). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran. The brothers were reunited twenty years later when Esau demonstrated gracious forgiveness (33:1-16).<\/p>\n<p>Esau was born with Jacob grasping his heel; this omen was interpreted to mean that Esau’s descendants would be subject to Jacob’s offspring. The subservient relationship between the Edomites and the Israelites began in David’s time (2 Sam 8:11-15; 1 Chr 18:11-13) and continued until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 <span>BC<\/span>, the Edomites briefly gained their independence but were conquered again by Amaziah (796–767 <span>BC<\/span>). They regained their freedom in 735 <span>BC<\/span> and then remained independent of Judah.<\/p>\n<p>In the New Testament, Esau represents the line of Abraham’s descendants who lacked the gift of faith and were rejected by God as recipients of his promised blessings (see Rom 9:6-24). Herod the Great was an Edomite.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:21-34; 26:34-35; 27:1-42; 28:6-9; 32:3-20; 33:1-16; 35:28-29; 36:1-43; Deut 2:1-8, 12, 22, 29; Josh 24:4; Mal 1:2-5; Rom 9:6-13; Heb 11:20; 12:16-17<\/p>","summary_ro":"Esau Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25). Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than th...","summary_en":"Esau Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25). Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40901,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jacob","title_en":"Jacob","content_ro":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","content_en":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","summary_ro":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","summary_en":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68327,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Esau","title_en":"Esau","content_ro":"<h3>Esau<\/h3>\n<p>Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25).<\/p>\n<p>Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to surrender his birthright in exchange for food (25:29-34). Esau had little regard for his birthright and was controlled by his carnal desires (see Heb 12:16). He also married two local women who were not Abraham’s descendants (Gen 26:34-35), which may have fed into Rebekah’s favoritism toward Jacob and her idea about stealing the blessing of Isaac that was intended for Esau (27:1-40). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran. The brothers were reunited twenty years later when Esau demonstrated gracious forgiveness (33:1-16).<\/p>\n<p>Esau was born with Jacob grasping his heel; this omen was interpreted to mean that Esau’s descendants would be subject to Jacob’s offspring. The subservient relationship between the Edomites and the Israelites began in David’s time (2 Sam 8:11-15; 1 Chr 18:11-13) and continued until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 <span>BC<\/span>, the Edomites briefly gained their independence but were conquered again by Amaziah (796–767 <span>BC<\/span>). They regained their freedom in 735 <span>BC<\/span> and then remained independent of Judah.<\/p>\n<p>In the New Testament, Esau represents the line of Abraham’s descendants who lacked the gift of faith and were rejected by God as recipients of his promised blessings (see Rom 9:6-24). Herod the Great was an Edomite.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:21-34; 26:34-35; 27:1-42; 28:6-9; 32:3-20; 33:1-16; 35:28-29; 36:1-43; Deut 2:1-8, 12, 22, 29; Josh 24:4; Mal 1:2-5; Rom 9:6-13; Heb 11:20; 12:16-17<\/p>","content_en":"<h3>Esau<\/h3>\n<p>Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25).<\/p>\n<p>Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to surrender his birthright in exchange for food (25:29-34). Esau had little regard for his birthright and was controlled by his carnal desires (see Heb 12:16). He also married two local women who were not Abraham’s descendants (Gen 26:34-35), which may have fed into Rebekah’s favoritism toward Jacob and her idea about stealing the blessing of Isaac that was intended for Esau (27:1-40). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran. The brothers were reunited twenty years later when Esau demonstrated gracious forgiveness (33:1-16).<\/p>\n<p>Esau was born with Jacob grasping his heel; this omen was interpreted to mean that Esau’s descendants would be subject to Jacob’s offspring. The subservient relationship between the Edomites and the Israelites began in David’s time (2 Sam 8:11-15; 1 Chr 18:11-13) and continued until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 <span>BC<\/span>, the Edomites briefly gained their independence but were conquered again by Amaziah (796–767 <span>BC<\/span>). They regained their freedom in 735 <span>BC<\/span> and then remained independent of Judah.<\/p>\n<p>In the New Testament, Esau represents the line of Abraham’s descendants who lacked the gift of faith and were rejected by God as recipients of his promised blessings (see Rom 9:6-24). Herod the Great was an Edomite.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:21-34; 26:34-35; 27:1-42; 28:6-9; 32:3-20; 33:1-16; 35:28-29; 36:1-43; Deut 2:1-8, 12, 22, 29; Josh 24:4; Mal 1:2-5; Rom 9:6-13; Heb 11:20; 12:16-17<\/p>","summary_ro":"Esau Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25). Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than th...","summary_en":"Esau Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25). Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68527,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jacob","title_en":"Jacob","content_ro":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","content_en":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","summary_ro":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","summary_en":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95953,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Esau","title_en":"Esau","content_ro":"<h3>Esau<\/h3>\n<p>Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25).<\/p>\n<p>Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to surrender his birthright in exchange for food (25:29-34). Esau had little regard for his birthright and was controlled by his carnal desires (see Heb 12:16). He also married two local women who were not Abraham’s descendants (Gen 26:34-35), which may have fed into Rebekah’s favoritism toward Jacob and her idea about stealing the blessing of Isaac that was intended for Esau (27:1-40). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran. The brothers were reunited twenty years later when Esau demonstrated gracious forgiveness (33:1-16).<\/p>\n<p>Esau was born with Jacob grasping his heel; this omen was interpreted to mean that Esau’s descendants would be subject to Jacob’s offspring. The subservient relationship between the Edomites and the Israelites began in David’s time (2 Sam 8:11-15; 1 Chr 18:11-13) and continued until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 <span>BC<\/span>, the Edomites briefly gained their independence but were conquered again by Amaziah (796–767 <span>BC<\/span>). They regained their freedom in 735 <span>BC<\/span> and then remained independent of Judah.<\/p>\n<p>In the New Testament, Esau represents the line of Abraham’s descendants who lacked the gift of faith and were rejected by God as recipients of his promised blessings (see Rom 9:6-24). Herod the Great was an Edomite.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:21-34; 26:34-35; 27:1-42; 28:6-9; 32:3-20; 33:1-16; 35:28-29; 36:1-43; Deut 2:1-8, 12, 22, 29; Josh 24:4; Mal 1:2-5; Rom 9:6-13; Heb 11:20; 12:16-17<\/p>","content_en":"<h3>Esau<\/h3>\n<p>Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25).<\/p>\n<p>Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to surrender his birthright in exchange for food (25:29-34). Esau had little regard for his birthright and was controlled by his carnal desires (see Heb 12:16). He also married two local women who were not Abraham’s descendants (Gen 26:34-35), which may have fed into Rebekah’s favoritism toward Jacob and her idea about stealing the blessing of Isaac that was intended for Esau (27:1-40). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran. The brothers were reunited twenty years later when Esau demonstrated gracious forgiveness (33:1-16).<\/p>\n<p>Esau was born with Jacob grasping his heel; this omen was interpreted to mean that Esau’s descendants would be subject to Jacob’s offspring. The subservient relationship between the Edomites and the Israelites began in David’s time (2 Sam 8:11-15; 1 Chr 18:11-13) and continued until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 <span>BC<\/span>, the Edomites briefly gained their independence but were conquered again by Amaziah (796–767 <span>BC<\/span>). They regained their freedom in 735 <span>BC<\/span> and then remained independent of Judah.<\/p>\n<p>In the New Testament, Esau represents the line of Abraham’s descendants who lacked the gift of faith and were rejected by God as recipients of his promised blessings (see Rom 9:6-24). Herod the Great was an Edomite.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:21-34; 26:34-35; 27:1-42; 28:6-9; 32:3-20; 33:1-16; 35:28-29; 36:1-43; Deut 2:1-8, 12, 22, 29; Josh 24:4; Mal 1:2-5; Rom 9:6-13; Heb 11:20; 12:16-17<\/p>","summary_ro":"Esau Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25). Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than th...","summary_en":"Esau Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25). Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96153,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jacob","title_en":"Jacob","content_ro":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","content_en":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","summary_ro":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","summary_en":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123579,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Esau","title_en":"Esau","content_ro":"<h3>Esau<\/h3>\n<p>Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25).<\/p>\n<p>Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to surrender his birthright in exchange for food (25:29-34). Esau had little regard for his birthright and was controlled by his carnal desires (see Heb 12:16). He also married two local women who were not Abraham’s descendants (Gen 26:34-35), which may have fed into Rebekah’s favoritism toward Jacob and her idea about stealing the blessing of Isaac that was intended for Esau (27:1-40). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran. The brothers were reunited twenty years later when Esau demonstrated gracious forgiveness (33:1-16).<\/p>\n<p>Esau was born with Jacob grasping his heel; this omen was interpreted to mean that Esau’s descendants would be subject to Jacob’s offspring. The subservient relationship between the Edomites and the Israelites began in David’s time (2 Sam 8:11-15; 1 Chr 18:11-13) and continued until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 <span>BC<\/span>, the Edomites briefly gained their independence but were conquered again by Amaziah (796–767 <span>BC<\/span>). They regained their freedom in 735 <span>BC<\/span> and then remained independent of Judah.<\/p>\n<p>In the New Testament, Esau represents the line of Abraham’s descendants who lacked the gift of faith and were rejected by God as recipients of his promised blessings (see Rom 9:6-24). Herod the Great was an Edomite.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:21-34; 26:34-35; 27:1-42; 28:6-9; 32:3-20; 33:1-16; 35:28-29; 36:1-43; Deut 2:1-8, 12, 22, 29; Josh 24:4; Mal 1:2-5; Rom 9:6-13; Heb 11:20; 12:16-17<\/p>","content_en":"<h3>Esau<\/h3>\n<p>Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25).<\/p>\n<p>Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to surrender his birthright in exchange for food (25:29-34). Esau had little regard for his birthright and was controlled by his carnal desires (see Heb 12:16). He also married two local women who were not Abraham’s descendants (Gen 26:34-35), which may have fed into Rebekah’s favoritism toward Jacob and her idea about stealing the blessing of Isaac that was intended for Esau (27:1-40). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran. The brothers were reunited twenty years later when Esau demonstrated gracious forgiveness (33:1-16).<\/p>\n<p>Esau was born with Jacob grasping his heel; this omen was interpreted to mean that Esau’s descendants would be subject to Jacob’s offspring. The subservient relationship between the Edomites and the Israelites began in David’s time (2 Sam 8:11-15; 1 Chr 18:11-13) and continued until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 <span>BC<\/span>, the Edomites briefly gained their independence but were conquered again by Amaziah (796–767 <span>BC<\/span>). They regained their freedom in 735 <span>BC<\/span> and then remained independent of Judah.<\/p>\n<p>In the New Testament, Esau represents the line of Abraham’s descendants who lacked the gift of faith and were rejected by God as recipients of his promised blessings (see Rom 9:6-24). Herod the Great was an Edomite.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:21-34; 26:34-35; 27:1-42; 28:6-9; 32:3-20; 33:1-16; 35:28-29; 36:1-43; Deut 2:1-8, 12, 22, 29; Josh 24:4; Mal 1:2-5; Rom 9:6-13; Heb 11:20; 12:16-17<\/p>","summary_ro":"Esau Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25). Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than th...","summary_en":"Esau Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25). Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123779,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jacob","title_en":"Jacob","content_ro":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","content_en":"<h3>Jacob<\/h3>\n<p>Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23).<\/p>\n<p>Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). Some time later, Isaac asked Esau to prepare wild game so he could eat and bless him (Gen 27:1-4; cp. 25:28). But Rebekah sent Jacob to deceive Isaac into blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered (27:30-35), but legally, valid blessings were irrevocable promises (27:33). So Isaac gave Esau a lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to send Jacob away to her brother Laban so that Jacob would marry among relatives (27:42-46).<\/p>\n<p>So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along the way, God appeared to Jacob in a dream and affirmed the promises of land and descendants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and named the place Bethel (“house of God”).<\/p>\n<p>At Haran, Jacob began to serve his uncle Laban (Gen 29–31). Jacob loved Laban’s daughter Rachel and worked seven years to marry her, but Laban deceived him by substituting his older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite many hardships, he had thirteen children and became very prosperous.<\/p>\n<p>After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21). Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30). Jacob let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry (31:36-42). Though their conflict remained unresolved, the two men made a peace covenant (31:43-54); the location formed a lasting boundary between Israel and Aram.<\/p>\n<p>Jacob now faced Esau and God. When Esau came to meet him with four hundred men, Jacob sought God’s protection and sent gifts to pacify his estranged brother (32:3-21). Meanwhile, that night, in an event that symbolized his whole life, Jacob wrestled with a man who dislocated his hip and gave him the blessing he sought (32:22-32). God also changed his name to Israel (“God fights”).<\/p>\n<p>In the morning Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving, and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to Canaan. In Shechem, Jacob bought land and built an altar (33:18-20), then moved to Bethel and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name, Israel, and renewed his promises of land and descendants (35:9-15).<\/p>\n<p>Jacob’s favoritism for Rachel extended to her son Joseph (37:1-3). Joseph's brothers became filled with jealousy and hatred toward Joseph—further fueled by Joseph's dreams (37:4-11)—and they sold him as a slave (37:12-28). For over twenty years Jacob believed Joseph was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-28). Jacob’s spirits revived, and he moved to Egypt and joyously reunited with his favorite son at Goshen (46:28-30), where he prospered for seventeen more years.<\/p>\n<p>When Jacob approached death at age 147, he arranged for the future of his family. He made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the future of their descendants (49:1-28). He died and was buried at the cave of Machpelah, accompanied by his sons and a large Egyptian procession (49:33–50:13). His death marked the end of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they returned to live again in the Promised Land (see Exodus—Joshua).<\/p>\n<p>The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5; Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-14). He promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:19-34; 27:1–35:29; 37:1-35; 42:1-4, 29-38; 43:1-13; 45:25–50:14; Exod 1:1-5; Num 23:7-10, 20-23; 24:5-9, 17-19; Deut 26:5; Josh 24:4, 32; Hos 12:2-14; Mal 1:2; John 4:5-6, 12; Acts 7:8-16; Rom 9:10-13; Heb 11:8-9, 20-21<\/p>","summary_ro":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","summary_en":"Jacob Jacob, the younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the womb and was born grasping Esau’s heel (Gen 25:21-26). God told Rebekah that the boys represented two nations and that the older son would serve the younger (Gen. 25:23). Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home. Once, Esau returned famished from hunting and Jacob bought his birthright with some red stew he had cooked (Gen 25:27-34; see Heb 12:16). So...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58908,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:20","title_en":"Study Note: Evrei 11:20","content_ro":"<p><strong>11:20<\/strong> <em>Isaac promised blessings:<\/em> See Gen 27:27-40; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11).<\/p>","content_en":"<p><strong>11:20<\/strong> <em>Isaac promised blessings:<\/em> See Gen 27:27-40; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11).<\/p>","summary_ro":"11:20 Isaac promised blessings: See Gen 27:27-40; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11).","summary_en":"11:20 Isaac promised blessings: See Gen 27:27-40; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86534,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:20","title_en":"Study Note: Evrei 11:20","content_ro":"<p><strong>11:20<\/strong> <em>Isaac promised blessings:<\/em> See Gen 27:27-40; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11).<\/p>","content_en":"<p><strong>11:20<\/strong> <em>Isaac promised blessings:<\/em> See Gen 27:27-40; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11).<\/p>","summary_ro":"11:20 Isaac promised blessings: See Gen 27:27-40; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11).","summary_en":"11:20 Isaac promised blessings: See Gen 27:27-40; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114160,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:20","title_en":"Study Note: Evrei 11:20","content_ro":"<p><strong>11:20<\/strong> <em>Isaac promised blessings:<\/em> See Gen 27:27-40; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11).<\/p>","content_en":"<p><strong>11:20<\/strong> <em>Isaac promised blessings:<\/em> See Gen 27:27-40; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11).<\/p>","summary_ro":"11:20 Isaac promised blessings: See Gen 27:27-40; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11).","summary_en":"11:20 Isaac promised blessings: See Gen 27:27-40; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141786,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:20","title_en":"Study Note: Evrei 11:20","content_ro":"<p><strong>11:20<\/strong> <em>Isaac promised blessings:<\/em> See Gen 27:27-40; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11).<\/p>","content_en":"<p><strong>11:20<\/strong> <em>Isaac promised blessings:<\/em> See Gen 27:27-40; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11).<\/p>","summary_ro":"11:20 Isaac promised blessings: See Gen 27:27-40; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11).","summary_en":"11:20 Isaac promised blessings: See Gen 27:27-40; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":58909,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:21","title_en":"Study Note: Evrei 11:21","content_ro":"<p><strong>11:21<\/strong> <em>Jacob<\/em> passed the ritual blessing on to <em>Joseph’s sons<\/em><em>,<\/em> Ephraim and Manasseh (Gen 48:8-22). • <em>bowed in worship:<\/em> Gen 47:31. The phrase <em>as he leaned on his staff<\/em> comes from the Greek translation of the Old Testament.<\/p>","content_en":"<p><strong>11:21<\/strong> <em>Jacob<\/em> passed the ritual blessing on to <em>Joseph’s sons<\/em><em>,<\/em> Ephraim and Manasseh (Gen 48:8-22). • <em>bowed in worship:<\/em> Gen 47:31. The phrase <em>as he leaned on his staff<\/em> comes from the Greek translation of the Old Testament.<\/p>","summary_ro":"11:21 Jacob passed the ritual blessing on to Joseph’s sons, Ephraim and Manasseh (Gen 48:8-22). • bowed in worship: Gen 47:31. The phrase as he leaned on his staff comes from the Greek translation of the Old Testament.","summary_en":"11:21 Jacob passed the ritual blessing on to Joseph’s sons, Ephraim and Manasseh (Gen 48:8-22). • bowed in worship: Gen 47:31. The phrase as he leaned on his staff comes from the Greek translation of the Old Testament.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86535,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:21","title_en":"Study Note: Evrei 11:21","content_ro":"<p><strong>11:21<\/strong> <em>Jacob<\/em> passed the ritual blessing on to <em>Joseph’s sons<\/em><em>,<\/em> Ephraim and Manasseh (Gen 48:8-22). • <em>bowed in worship:<\/em> Gen 47:31. The phrase <em>as he leaned on his staff<\/em> comes from the Greek translation of the Old Testament.<\/p>","content_en":"<p><strong>11:21<\/strong> <em>Jacob<\/em> passed the ritual blessing on to <em>Joseph’s sons<\/em><em>,<\/em> Ephraim and Manasseh (Gen 48:8-22). • <em>bowed in worship:<\/em> Gen 47:31. The phrase <em>as he leaned on his staff<\/em> comes from the Greek translation of the Old Testament.<\/p>","summary_ro":"11:21 Jacob passed the ritual blessing on to Joseph’s sons, Ephraim and Manasseh (Gen 48:8-22). • bowed in worship: Gen 47:31. The phrase as he leaned on his staff comes from the Greek translation of the Old Testament.","summary_en":"11:21 Jacob passed the ritual blessing on to Joseph’s sons, Ephraim and Manasseh (Gen 48:8-22). • bowed in worship: Gen 47:31. The phrase as he leaned on his staff comes from the Greek translation of the Old Testament.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114161,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:21","title_en":"Study Note: Evrei 11:21","content_ro":"<p><strong>11:21<\/strong> <em>Jacob<\/em> passed the ritual blessing on to <em>Joseph’s sons<\/em><em>,<\/em> Ephraim and Manasseh (Gen 48:8-22). • <em>bowed in worship:<\/em> Gen 47:31. The phrase <em>as he leaned on his staff<\/em> comes from the Greek translation of the Old Testament.<\/p>","content_en":"<p><strong>11:21<\/strong> <em>Jacob<\/em> passed the ritual blessing on to <em>Joseph’s sons<\/em><em>,<\/em> Ephraim and Manasseh (Gen 48:8-22). • <em>bowed in worship:<\/em> Gen 47:31. The phrase <em>as he leaned on his staff<\/em> comes from the Greek translation of the Old Testament.<\/p>","summary_ro":"11:21 Jacob passed the ritual blessing on to Joseph’s sons, Ephraim and Manasseh (Gen 48:8-22). • bowed in worship: Gen 47:31. The phrase as he leaned on his staff comes from the Greek translation of the Old Testament.","summary_en":"11:21 Jacob passed the ritual blessing on to Joseph’s sons, Ephraim and Manasseh (Gen 48:8-22). • bowed in worship: Gen 47:31. The phrase as he leaned on his staff comes from the Greek translation of the Old Testament.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141787,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:21","title_en":"Study Note: Evrei 11:21","content_ro":"<p><strong>11:21<\/strong> <em>Jacob<\/em> passed the ritual blessing on to <em>Joseph’s sons<\/em><em>,<\/em> Ephraim and Manasseh (Gen 48:8-22). • <em>bowed in worship:<\/em> Gen 47:31. The phrase <em>as he leaned on his staff<\/em> comes from the Greek translation of the Old Testament.<\/p>","content_en":"<p><strong>11:21<\/strong> <em>Jacob<\/em> passed the ritual blessing on to <em>Joseph’s sons<\/em><em>,<\/em> Ephraim and Manasseh (Gen 48:8-22). • <em>bowed in worship:<\/em> Gen 47:31. The phrase <em>as he leaned on his staff<\/em> comes from the Greek translation of the Old Testament.<\/p>","summary_ro":"11:21 Jacob passed the ritual blessing on to Joseph’s sons, Ephraim and Manasseh (Gen 48:8-22). • bowed in worship: Gen 47:31. The phrase as he leaned on his staff comes from the Greek translation of the Old Testament.","summary_en":"11:21 Jacob passed the ritual blessing on to Joseph’s sons, Ephraim and Manasseh (Gen 48:8-22). • bowed in worship: Gen 47:31. The phrase as he leaned on his staff comes from the Greek translation of the Old Testament.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":5488,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bone","title_en":"Bone","content_ro":"<h3>BONE<\/h3>\n<p>One of the separate parts of the human or animal skeleton. After death, bones retain their form long after the soft tissues have decomposed, so bones are often associated with dead bodies or with death itself. The Israelites were concerned about proper respect for the bodies of the dead (Gn 50:25; 1 Sm 31:11-13; 2 Kgs 23:14-18; Ez 39:14-16; Am 2:1; Heb 11:22).<\/p>\n<p>A valley of “old, dry bones” symbolized the people of Israel, who were without hope until the Spirit of the Lord would put life back into them (Ez 37:1-14). In a living body, however, bones are living tissue, and Ezekiel knew that broken bones could heal (30:21). Intact bones were a requirement for an unblemished lamb for the Passover (Ex 12:46; Nm 9:11-12). Thus, the NT states that when Jesus Christ, the “Lamb of God” (Jn 1:36), was crucified, contrary to Roman practice, his legs were not broken (Ps 34:20; Jn 19:30-37).<\/p>\n<p>Some references to bones in the Bible (Jb 2:5; 19:20; 30:30) carry the connotation of deep feelings, as in the phrase “I feel it in my bones.” Other references are metaphorical expressions of close kinship, “flesh and bone” (Gn 2:23; 29:14; Jgs 9:2) being equivalent to the expression “one’s own flesh and blood.”<\/p>","content_en":"<h3>BONE<\/h3>\n<p>One of the separate parts of the human or animal skeleton. After death, bones retain their form long after the soft tissues have decomposed, so bones are often associated with dead bodies or with death itself. The Israelites were concerned about proper respect for the bodies of the dead (Gn 50:25; 1 Sm 31:11-13; 2 Kgs 23:14-18; Ez 39:14-16; Am 2:1; Heb 11:22).<\/p>\n<p>A valley of “old, dry bones” symbolized the people of Israel, who were without hope until the Spirit of the Lord would put life back into them (Ez 37:1-14). In a living body, however, bones are living tissue, and Ezekiel knew that broken bones could heal (30:21). Intact bones were a requirement for an unblemished lamb for the Passover (Ex 12:46; Nm 9:11-12). Thus, the NT states that when Jesus Christ, the “Lamb of God” (Jn 1:36), was crucified, contrary to Roman practice, his legs were not broken (Ps 34:20; Jn 19:30-37).<\/p>\n<p>Some references to bones in the Bible (Jb 2:5; 19:20; 30:30) carry the connotation of deep feelings, as in the phrase “I feel it in my bones.” Other references are metaphorical expressions of close kinship, “flesh and bone” (Gn 2:23; 29:14; Jgs 9:2) being equivalent to the expression “one’s own flesh and blood.”<\/p>","summary_ro":"BONE One of the separate parts of the human or animal skeleton. After death, bones retain their form long after the soft tissues have decomposed, so bones are often associated with dead bodies or with death itself. The Israelites were concerned about proper respect for the bodies of the dead (Gn 50:25; 1 Sm 31:11-13; 2 Kgs 23:14-18; Ez 39:14-16; Am 2:1; Heb 11:22). A valley of “old, dry bones” symbolized the people of Israel, who were without hope until the Spirit of the Lord would put life b...","summary_en":"BONE One of the separate parts of the human or animal skeleton. After death, bones retain their form long after the soft tissues have decomposed, so bones are often associated with dead bodies or with death itself. The Israelites were concerned about proper respect for the bodies of the dead (Gn 50:25; 1 Sm 31:11-13; 2 Kgs 23:14-18; Ez 39:14-16; Am 2:1; Heb 11:22). A valley of “old, dry bones” symbolized the people of Israel, who were without hope until the Spirit of the Lord would put life b...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11422,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Exodus","title_en":"Book of Exodus","content_ro":"<h3>EXODUS, Book of<\/h3>\n<p>Second book of the Bible, containing the story of God’s liberation of the people of Israel from slavery in Egypt. Few books of the OT are as important historically and theologically as the book of Exodus.<\/p>\n<p>Historically, the exodus event was the birth of Israel as a nation. At Mt Sinai a group of tribes who were descendants of Abraham became a nation ruled by God. The book of Exodus explains how the Israelites were able to resettle the land God had promised to Abraham and gives the basis for this religious, political, and social life.<\/p>\n<p>Theologically, the book of Exodus is so frequently referred to in the OT and NT that theologians speak of an “exodus motif.” In Psalm 68, for example, David received assurance in remembering that his God was the same one who rescued Israel from Egypt. The prophet Jeremiah compared the future regathering of Israel to their exodus from Egypt as an even more miraculous event (Jer 16:14-15). The return of Jesus and his parents from Egypt is associated with the exodus in Matthew 2:13-15. The deliverance of the Jewish people from Egypt was interpreted as a prototype for God’s freeing of all his people, both Israel and the church. Thus, the message of the book of Exodus is foundational to understanding God’s plan of salvation throughout the Bible.<\/p>\n<p>The English title “Exodus” comes from the Septuagint, a pre-Christian translation of the OT into Greek. The word means “a way out” or “departure” and refers to Israel’s rescue from Egypt. The Hebrew title is <span class=\"hebrew\" lang=\"he\">Shemoth<\/span> (“these are the names”), from the book’s opening words, referring to the names of the sons of Jacob who joined Joseph in Egypt.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to tradition, Exodus and the entire Pentateuch (first five books of the Bible) were written by Moses. Exodus was probably written at Mt Sinai or shortly after the events there, according to this view. There is much to support that claim: (1) The book states that Moses wrote God’s words in at least one book (Ex 17:14; 24:2, 7; 34:27-28). According to Deuteronomy 31:9, 24, Moses recorded God’s law in a book that was deposited beside the ark of the covenant as a witness for God. (2) Many OT writers referred to portions of Exodus as the “law of Moses” (1 Kgs 2:3; 2 Chr 34:14; Neh 8:1; 13:1). The NT, including the testimony of Jesus, calls Moses the author (Mk 7:10; 12:26; Jn 1:45; 7:19).<\/p>\n<p>Various other theories about the origin of Exodus have been proposed. Some scholars credit Moses with writing nearly the entire book. One writer claims that Moses was an unknown desert sheikh who never even met the Israelites. Some critics think they detect in the book several documents from various periods in Israel’s history that were finally put together by an editor centuries after Moses’ death. Others have isolated various literary forms, such as the “Song of Moses” (Ex 15), and traced their development. Another interpretation says that the exodus story was passed on by word of mouth for many generations before being written.<\/p>\n<p>Although such theories are held by biblical scholars, they deny what the text of the book repeatedly affirms: that Moses wrote Exodus. The book of Exodus contains evidence of being written by an eyewitness. Only such a person would recall, for example, that there were 12 fountains and 70 palm trees at Elim (Ex 15:27). The author shows a thorough knowledge of Egyptian court life, customs, and language. Some of the materials used to construct the tabernacle, such as acacia wood for its furniture (25:10) and rams’ skins for the outer covering (v 5), are found in Egypt and the Sinai Peninsula but not in Palestine. The book thus seems to have had a desert setting.<\/p>\n<p>Moses was not only commissioned by God to write the book of Exodus, but he was also well qualified. He was “instructed in all the wisdom of the Egyptians, and he was mighty in his words and deeds” (Acts 7:22, <span>rsv<\/span>). In addition, the 40 years spent in the wilderness of Midian and Sinai gave him a thorough knowledge of the geography and wildlife of the regions through which the Israelites traveled. The events of the exodus—deliverance from the Egyptians and God’s giving of the law—were so central to the history of Israel that Moses took special care to preserve the record so it could be passed on to following generations.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>If one accepts the traditional view that Moses wrote Exodus, then the book is to be dated in the time of Moses. Two dates are generally suggested for the exodus from Egypt.<\/p>\n\n<h5>The “Late Date” View<\/h5>\n<p>This view says that the pharaoh who oppressed the Israelites was Seti I (Sethos, c. 1304–1290 <span>BC<\/span>) and the pharaoh of the exodus was Ramses II (c. 1290–1224 <span>BC<\/span>). The exodus would thus have occurred in 1290, and the conquest of Canaan would have begun in 1250. There are two principal arguments for this view: (1) According to Exodus 1:11, the Israelites were forced to build the store city of Rameses; therefore, Ramses II must have been ruling at the time. But the city of Rameses could have existed earlier under a different name and then been renamed after Ramses II when he rebuilt it. Or there could have been an earlier monarch named Ramses who commissioned its construction. (2) There is archaeological evidence of movements of people and widespread destruction in Canaan around 1250 <span>BC<\/span>. If this destruction was caused by the Hebrew conquest under Joshua, it would place the exodus around 1290. But it could just as easily have been the result of social turbulence and anarchy in the period of the Israelite judges, or of the military activities of neighboring peoples.<\/p>\n<h5>The “Early Date” View<\/h5>\n<p>This view says that the pharaoh of the oppression was Thutmose III (c. 1504–1450 <span>BC<\/span>) and the pharaoh of the exodus was Amenhotep II (c. 1450–1424 <span>BC<\/span>). Thus, the exodus would have occurred about 1440, and the conquest would have begun around 1400. Three chief arguments support that view: (1) If the fourth year of King Solomon was 966 <span>BC<\/span>, then the 480 years of 1 Kings 6:1 would place the exodus at 1446. (2) If the time of Jephthah was 1100 <span>BC<\/span>, then the 300 years of Judges 11:26 would date the conquest at 1400. (3) The late date would not leave enough time for the period of the judges, which most chronologies indicate lasted between 300 and 400 years. On the basis of such biblical references to the date of the exodus, the early date appears preferable.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Some events in Egypt during the period covered by the book of Exodus shed additional light on the biblical record. Exodus 12:40 records that the Israelites lived in Egypt for 430 years. That would place the settling of Jacob and his family in Goshen (Gn 47:4, 11) at about 1870 <span>BC<\/span>, during the powerful 12th dynasty of Egypt’s Middle Kingdom. Around the turn of the century, two weaker dynasties followed. Semite invaders from Asia began to infiltrate northern (or Lower) Egypt. Those outsiders, known as the Hyksos, were able to displace the native dynasty with their own king around 1730. That was the “new king” who “did not know Joseph” (Ex 1:8). Being foreigners themselves, they were naturally concerned about the Israelites, who were too many and too mighty for them (v 9). Enslavement was the easiest solution to the problem of the Israelites. The Hyksos kings could use the new source of labor to enlarge Rameses, at that time the capital of Lower Egypt.<\/p>\n<p>Not until about 1580 <span>BC<\/span> were the Egyptians, led by Ahmose, able to drive out the Hyksos and reestablish an Egyptian line of kings. Because the Israelites were still multiplying, despite their hard labor, the pharaohs of the 18th dynasty continued their bondage and decreed that all male children must be killed. When Moses was born (c. 1560 <span>BC<\/span>), that edict was still in effect. Thutmose I (1539–1514), the great empire builder and third of that dynasty, was pharaoh.<\/p>\n<p>Thutmose I’s only surviving legal heir was a daughter, Hatshepsut. Her husband assumed the name Thutmose II (1514–1504). When he died, another of the pharaoh’s descendants was named the successor—Thutmose III (1504–1450), who was ten years old at the time. Hatshepsut took the kingdom from the young ruler and controlled it for 22 years (1503–1482). Such a strong-willed woman could have the nerve to disobey her father’s command by saving the life of a Hebrew baby and raising him in the palace at Thebes.<\/p>\n<p>Hatshepsut, who continued to rule despite Thutmose III’s coronation, possibly intended for Moses to have the throne, or at least a high position in the realm. Thutmose III, once he had full power after Hatshepsut’s death, would have been eager to do away with Moses. Moses’ hurried flight into the wilderness after killing the overseer fits well with such historical possibilities. Thutmose III’s death in 1450 <span>BC<\/span> opened the way for Moses to return and confront Pharaoh Amenhotep II with God’s command, “Let my people go.”<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The purpose of the book of Exodus is to show how God’s promise to Abraham (Gn 15:12-16) was fulfilled when the Lord rescued the Israelite descendants of Abraham from Egyptian bondage. It also explains the origin of the Passover festival, the beginning of the nation by God’s establishment of a covenant with Israel, and the giving of the law on Mt Sinai.<\/p>\n<p>The book of Exodus tells the moving story of a mighty God, creator of the universe, beyond all limitations of time and space, who intervenes in history on behalf of a helpless group of slaves. God defeats the ruler of the greatest empire on earth and then leads his oppressed people from that land to freedom. Exodus is the story of a single family that providentially grows into a multitude. Through God’s covenant a nation is formed, and through his law the nation is given stability and set apart from all its neighbors. The book of Exodus tells of an unusual man, whose 80 years of preparation are equally divided between the palace of a king and the pasture of a nomadic priest. Moses is a reluctant leader, but he defies the pharaoh, speaks with God face-to-face, and writes nearly one-fourth of the Hebrew Scriptures.<\/p>\n<p>The God of Exodus is faithful. He makes promises and keeps them. Genesis 15:13-16 records an amazing prophecy: “Then the <span>Lord<\/span> said to Abram, ‘Know of a surety that your descendants will be sojourners in a land that is not theirs, and will be slaves there, and they will be oppressed for four hundred years; but I will bring judgment on the nation which they serve, and afterward they shall come out with great possessions. . . . And they shall come back here in the fourth generation’ ” (<span>rsv<\/span>). In response to this promise, Joseph, “at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his burial” (Heb 11:22, <span>rsv<\/span>).<\/p>\n<p>That promise provides a background for the drama of redemption on which the book of Exodus focuses. Redemption can be defined as “deliverance from the power of an alien dominion, and enjoyment of the resulting freedom.” It speaks of a deliverer and what he does to achieve deliverance. The book of Exodus is full of the vocabulary of redemption. It tells of the God who “remembers” his promise to the Hebrew patriarchs (Ex 2:24; 6:5). God “comes down to deliver” the Israelites (3:8), or “save” them (14:30; 15:2), in order to “bring them” out of the land of Egypt (3:10-12). Redemption involves these aspects:<\/p>\n<p>1. The Lord is the author of redemption. In Exodus 6:1-8, as God answered Moses’ prayer to deliver his people, he used the pronoun “I” 18 times to emphasize that he was the one initiating the action. The Hebrew descendants of Abraham had known God primarily by the Hebrew name “El,” a common title in the ancient Near East for the supreme deity. But in Exodus, Israel learned that God is “Jehovah” or “Yahweh.” That is his personal name, a reminder that he is the God of the covenant who personally cares for his people’s welfare. In Exodus 3:14, God told Moses, “I am who I am” or “I will be who I will be.” Some scholars think that statement shows that the name Yahweh comes from the Hebrew verb “to be.” In any case, the concept of “name” in the Hebrew culture is synonymous with “character.” To know the name of God is to know something of his character. Israel knew God as the one who is eternally self-existent yet present with them wherever they would go, acting on their behalf (Ex 3:12; 33:14-16).<\/p>\n<li>2. The reason for redemption was God’s promise to the forefathers of the Israelites. When God heard the groaning of the people of Israel, he remembered his covenant with Abraham, with Isaac, and with Jacob (Ex 2:24; cf. 6:5). In response to their need, he selected an agent of redemption, the unwilling Moses. Moses exhausted every possible excuse, but God would not take no for an answer. Moses is a vivid example of how God prepares, empowers, and sustains his chosen servants, using them to accomplish his purpose.<\/li>\n<li>3. The motive of redemption was God’s grace and love (Ex 15:13; 20:6; 34:6-7). The purpose of redemption was that Israel and the Egyptians might know God (6:7; 7:5; 8:10; 14:18). The Lord worked so that all who were involved—Moses, the Israelites, Pharaoh, and the Egyptians—would be sure that he alone is God. The Hebrew understanding of knowledge is not primarily intellectual but experience-oriented. The desired response to God’s action is not mere mental assent but also faith and obedience.<\/li>\n<li>4. Redemption is achieved in Exodus by miracles (4:21)—all natural processes controlled supernaturally by God. They are variously described as signs and wonders (7:3), great acts of judgment (6:6; 7:4), and “the finger of God” (8:19). Such miracles were not frivolous fireworks but purposeful works of God. Some of the miracles prove that Moses was sent by God. The miraculous plagues proved that God is supreme, for each of them was a direct challenge to one of the gods of Egypt: Osiris the river god, Yeqt the frog god, Ra (Re) the sun god, Athor the cattle god. The miracles in the wilderness proved that God fulfills all the needs of his people.<\/li>\n<li>5. The pharaoh was the villain—a picture of rebellious humanity confronted by God’s command (Ex 4:21-23). Ten times the pharaoh hardened his heart. Yet, in a sense, it was God who hardened the pharaoh’s heart, effecting the king’s decision to defy him.<\/li>\n<li>6. The Passover marked the purchase of redemption (Ex 12:23-27; 15:16). It was a clear example of salvation by substitution. When the death angel saw the blood on the doorposts and lintels, he passed by.<\/li>\n<li>7. The recipients of God’s redemption in Exodus were the Israelites. God took them as his own special people (6:7), and they were no longer free to do as they pleased. Even before the exodus he had claimed them, telling Pharaoh, “Israel is my first-born son, and I say to you, ‘Let my son go that he may serve me’ ” (4:22-23, <span>rsv<\/span>).<\/li>\n<li>8. The demand of redemption was obedience. On the basis of his deliverance of the Israelites from bondage, God set forth the Ten Commandments (20:1-17) and the rest of the law for them to obey. The people, though quick to pledge their obedience (19:8; 24:3), were even quicker to disobey (32:8). Because the Lord is holy and wants his people to be holy and wholehearted in devotion (34:14), he must punish iniquity. But being compassionate, he also forgives. Throughout the centuries of Israel’s history, God pleaded with his people through the prophets to remember the exodus and repent (see Mi 6:3-4). The faithful responded in gratitude with Moses’ “song of redemption” (Ex 15; cf. Rv 15:3-4).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Exodus can be divided into four sections, each describing one aspect of God’s dealings with the Israelites during the 15th century <span>BC<\/span>.<\/p>\n<h5>God’s Unveiling (Ex 1–6)<\/h5>\n<p>The book of Exodus begins with the 70 descendants of Jacob who joined Joseph in Egypt for the duration of a famine that was afflicting their land (cf. Gn 46–50). After more than a century of prosperity for the Israelites in the land of Goshen, a new dynasty is established in Egypt whose leaders are not friendly toward Israel. In order to stem the rapid growth of the Hebrew people, the Egyptians force them to do hard labor, building storage cities for the pharaoh.<\/p>\n<p>A further command requires all Israelite male children to be killed at birth. The superintendents of the midwives do not comply, however, and God rewards them—not to show his approval of their lie but because they fear and obey God rather than the pharaoh. A new command calls for all male Israelite babies to be drowned in the Nile River. One special child, who escapes when Pharaoh’s daughter has his basket fished out of the Nile, is Moses. Ironically, Moses’ mother is paid by the princess to raise her own child, who grows up in the palace as the princess’s adopted son.<\/p>\n<p>As an adult, Moses chooses to identify with his Hebrew kin, a tribute to the early instruction given him by his godly parents (see Heb 11:24-26). He sets out to liberate Israel from the Egyptians, one man at a time. But he has to flee to Midian, at the eastern edge of the Sinai Peninsula or in Arabia beyond the northern top of the Gulf of Aqaba. Moses marries into the household of Jethro, also named Reuel. Reuel (“friend of God”) is probably the man’s personal name, and Jethro (“excellence”) his title. Because he is called a “priest of Midian” (Ex 2:16), some scholars have maintained a “Kenite hypothesis,” suggesting that Moses adopted the religion of his father-in-law and taught it to the Israelites. But the Bible states that Moses received his religion by a direct revelation from God. Jethro seems to believe only after he sees that God has rescued Israel from the Egyptians (18:10-11).<\/p>\n<p>While their future deliverer is in Midian, the Israelites continue to be oppressed and cry out to God in their misery (2:23-25). God responds by descending to his people. He came down to rescue Israel (3:8). He appears to Moses in a burning bush and identifies himself as the same God who promised the patriarchs a land “flowing with milk and honey” (3:17). Moses will lead the Israelites there, assisted by his brother, Aaron.<\/p>\n<p>Assured that God’s presence and miraculous signs will accompany him, Moses takes his wife Zipporah and his two sons and departs for Egypt. On the way, the Lord meets him and seeks to put him to death (4:24). That is probably the Hebrew way of saying that God strikes him with a mortal illness. Moses, who is going to deliver God’s people, has neglected the sign of the covenant in failing to circumcise one of his sons (Gn 17:14). Moses recovers after the rite is performed and continues on to Egypt, meeting Aaron at Mt Sinai. Their reception by the Israelites is more cordial than that of Pharaoh, who refuses to honor the God who sent Moses. Instead of releasing the Israelites to offer sacrifices to their God in the wilderness, he increases their burdens. The people complain to Moses, and Moses complains to God. God appears again to Moses (Ex 6), reassuring him that Israel will be delivered by divine power. God’s plan is not a failure—he is just beginning to put it into action.<\/p>\n<h5>God’s Deliverance (Ex 7–19)<\/h5>\n<p>Chapters 7–12 record ten plagues with which God afflicts the Egyptians. Even before the first of them, the pharaoh has hardened his heart to defy God (7:13). There are three cycles of three plagues each:<\/p>\n\n<p> The first three plagues affect both the Egyptians and the Israelites; the Israelites are protected from the final six. The Egyptian magicians are able to duplicate the first two plagues, but when the third strikes, they admit, “This is the finger of God” (8:19). After the plague of flies covers the land, the pharaoh offers Moses the first of four compromises, but Moses refuses all of them (8:25-29; 10:8-11, 24-29). The first plagues are merely unpleasant, but the final ones are destructive and inflict much suffering. Since all of the plagues are common to that area, they themselves are not miraculous. The miracle is how the phenomena are multiplied and limited to the land of Egypt.<\/p>\n<p>The nine plagues serve to harden the pharaoh’s heart even more, so God prepares one final stroke. The death of every firstborn male, among both animals and humans, will be the fatal blow. God warns the Israelites to get ready to leave. To avert the death angel, they must put blood from an unblemished yearling male sheep or goat on their doorways. While they are eating the Passover meal, the death angel begins moving through the land of Egypt. In anguish the pharaoh drives the Israelites from the land; the slaves are free at last. Just as he has promised, the Lord goes before the children of Israel in a pillar of cloud by day and of fire by night.<\/p>\n<p>But once again the pharaoh’s heart is hardened and he gives pursuit. God parts the waters of the sea with a great wind. The literal meaning of the name given that body of water is “sea of reeds.” It could refer to any shoreline where the water is sufficiently shallow for such plants to grow (see 1 Kgs 9:26, where the same term refers to the Gulf of Aqaba near Eloth). Whatever the location, there God hands the Egyptians their final defeat. The rescue is complete.<\/p>\n<p>Moses and the Israelites respond with renewed faith in the Lord and with a song of victory and praise (Ex 14:31–15:21). Soon, however, thanksgiving turns into grumbling because of bitter water (15:22-26), lack of meat and bread (16:1-15), and lack of water (17:1-7). In each situation God provides for their need. He also gives them victory over the Amalekites (vv 8-16). As the Israelites approach Mt Sinai, Moses’ family rejoins him, accompanied by Jethro. Jethro now confesses his faith in the God of the Israelites and shares in a fellowship meal with the leaders. He also assists Moses in reorganizing the judicial system, then returns to Midian (ch 18).<\/p>\n<p>The Israelites arrive at Mt Sinai, also called Horeb (3:1), and prepare to meet the Lord who has rescued them in fulfillment of his promise to Moses (v 12). The Lord establishes his covenant with Israel, taking them as his own possession, “a kingdom of priests, my holy nation.” They quickly respond, “We will certainly do everything the <span>Lord<\/span> asks of us” (19:5-8, <span>nlt<\/span>).<\/p>\n<h5>God’s Instruction (Ex 20–24)<\/h5>\n<p>The God who redeems a people, who literally “buys them back from slavery,” has a right to make certain demands of them. The commandments God gives to Israel at Sinai are not burdensome requirements but protective guidelines for living as God’s people (20:2-3).<\/p>\n<p>The Law (or Torah, meaning “instruction”) revealed at Sinai consists of three parts:<\/p>\n<p>1. The Ten Commandments (ch 20), addressing a person’s relationship to God and other people. Based on God’s nature (and therefore permanent), the Ten Commandments are unique in the history of the nations.<\/p>\n<li>2. The judgments (chs 21–23), social regulations for governing the people as a theocracy, similar in many ways to the law codes of Israel’s neighbors.<\/li>\n<li>3. Ordinances (chs 24–31) regulating religious ceremonies.<\/li>\n<p>All of the laws are given to Moses during the weeks he spends with God on the mountain.<\/p>\n<p>The Ten Commandments form the basis of all other laws in Israel (20:1-17). The first five deal with honoring the Lord, the second five with respecting one’s neighbor. The last commandment deals with one’s thoughts and intentions rather than with specific actions. It thus forms a safeguard against all sins not included in the first nine.<\/p>\n<p>The judgments recorded in chapters 21–23 deal with master-slave relationships (21:1-11), offenses punishable by death (vv 12-17), compensation for injury to persons or damage to property (21:18–22:15), various interpersonal relationships (22:16–23:9), and Sabbaths, feasts, and the offering of firstfruits (23:10-19). Many of the judgments would not take effect until Israel settled in the Promised Land. Accordingly, that section of the Law closes with a solemn warning against being rebellious and adopting pagan ways. It also contains a bright promise that God will drive out Israel’s enemies, protect his people from sickness, and grant them prosperity, if they obey the Lord’s commands (23:22).<\/p>\n<p>Exodus 24 records a reaffirmation of the covenant between God and Israel, as Moses seals it with the blood of a sacrifice. In response, God appears to the leaders of the people, giving them a glimpse of his splendor. Then Moses ascends the mountain one more time to receive the stone tablets containing the commandments, as well as further instructions regarding the meeting tent (tabernacle), the priesthood, and worship.<\/p>\n<h5>God’s Presence with his People (Ex 25–40)<\/h5>\n<p>After the Lord redeemed the Israelites, he told Moses, “I will make you my own special people, and I will be your God. And you will know that I am the <span>Lord<\/span> your God who has rescued you from your slavery in Egypt” (6:7, <span>nlt<\/span>). Moses had seen that wonderful promise fulfilled, yet one further step remained: “I want the people of Israel to build me a sacred residence where I can live among them” (25:8). God’s dwelling among his people is possible because God had descended to deliver the people and because they had pledged to meet his demands. God calls for a contribution from all whose hearts were willing to give, and he shows Moses a detailed pattern of the tabernacle and its furniture. Aaron and his sons are set apart to serve in the tent. Stipulations for the various offerings, including the Day of Atonement, are given. God tells Moses that he has chosen Bezalel and Oholiab to build the tabernacle and to craft its furnishings, having filled them with his Spirit.<\/p>\n<p>In the meantime the Israelites, who so recently promised total obedience, grow impatient as Moses lingers for 40 days on the mountain. They demand that Aaron make an idol for them. Under pressure, Aaron complies and forms a molten calf, a representation of a pagan deity (32:4).<\/p>\n<p>The Lord informs Moses of the people’s idolatry, revelry, and immorality and says that he is angry enough to destroy all of them and start again with Moses’ offspring. Moses pleads for Israel until the Lord relents, then descends from the mountain to punish the people. Moses pleads again for forgiveness for Israel, and God in mercy pardons their terrible sin (34:8-10).<\/p>\n<p>Once more God offers to make a covenant with the people (34:10). Moses spends another 40 days with the Lord, writing the commandments on tablets to replace those smashed when he saw the golden calf. When he returns to the people, his face shines from being in God’s presence, and he must keep it veiled.<\/p>\n<p>Now that Israel has been restored to God’s favor, the construction of the tabernacle can begin. The contributions are so generous that Moses must restrain the people from bringing any more. Finally, all is ready. Moses examines the tabernacle, and it is erected on the first day of the first month, nearly a year after the first Passover. The priests are consecrated, the lamps are lit, and the first burnt sacrifice is offered. A cloud descends, filling the tabernacle with the glory of the Lord. God dwells among his people, the goal of redemption has been attained, and the drama of the book of Exodus has come to an end.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Egypt, Egyptian; Exodus, The; Feasts and Festivals of Israel; Israel, History of; Moses; Plagues upon Egypt; Tabernacle; Temple; Commandments, The Ten.<\/p>","content_en":"<h3>EXODUS, Book of<\/h3>\n<p>Second book of the Bible, containing the story of God’s liberation of the people of Israel from slavery in Egypt. Few books of the OT are as important historically and theologically as the book of Exodus.<\/p>\n<p>Historically, the exodus event was the birth of Israel as a nation. At Mt Sinai a group of tribes who were descendants of Abraham became a nation ruled by God. The book of Exodus explains how the Israelites were able to resettle the land God had promised to Abraham and gives the basis for this religious, political, and social life.<\/p>\n<p>Theologically, the book of Exodus is so frequently referred to in the OT and NT that theologians speak of an “exodus motif.” In Psalm 68, for example, David received assurance in remembering that his God was the same one who rescued Israel from Egypt. The prophet Jeremiah compared the future regathering of Israel to their exodus from Egypt as an even more miraculous event (Jer 16:14-15). The return of Jesus and his parents from Egypt is associated with the exodus in Matthew 2:13-15. The deliverance of the Jewish people from Egypt was interpreted as a prototype for God’s freeing of all his people, both Israel and the church. Thus, the message of the book of Exodus is foundational to understanding God’s plan of salvation throughout the Bible.<\/p>\n<p>The English title “Exodus” comes from the Septuagint, a pre-Christian translation of the OT into Greek. The word means “a way out” or “departure” and refers to Israel’s rescue from Egypt. The Hebrew title is <span class=\"hebrew\" lang=\"he\">Shemoth<\/span> (“these are the names”), from the book’s opening words, referring to the names of the sons of Jacob who joined Joseph in Egypt.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to tradition, Exodus and the entire Pentateuch (first five books of the Bible) were written by Moses. Exodus was probably written at Mt Sinai or shortly after the events there, according to this view. There is much to support that claim: (1) The book states that Moses wrote God’s words in at least one book (Ex 17:14; 24:2, 7; 34:27-28). According to Deuteronomy 31:9, 24, Moses recorded God’s law in a book that was deposited beside the ark of the covenant as a witness for God. (2) Many OT writers referred to portions of Exodus as the “law of Moses” (1 Kgs 2:3; 2 Chr 34:14; Neh 8:1; 13:1). The NT, including the testimony of Jesus, calls Moses the author (Mk 7:10; 12:26; Jn 1:45; 7:19).<\/p>\n<p>Various other theories about the origin of Exodus have been proposed. Some scholars credit Moses with writing nearly the entire book. One writer claims that Moses was an unknown desert sheikh who never even met the Israelites. Some critics think they detect in the book several documents from various periods in Israel’s history that were finally put together by an editor centuries after Moses’ death. Others have isolated various literary forms, such as the “Song of Moses” (Ex 15), and traced their development. Another interpretation says that the exodus story was passed on by word of mouth for many generations before being written.<\/p>\n<p>Although such theories are held by biblical scholars, they deny what the text of the book repeatedly affirms: that Moses wrote Exodus. The book of Exodus contains evidence of being written by an eyewitness. Only such a person would recall, for example, that there were 12 fountains and 70 palm trees at Elim (Ex 15:27). The author shows a thorough knowledge of Egyptian court life, customs, and language. Some of the materials used to construct the tabernacle, such as acacia wood for its furniture (25:10) and rams’ skins for the outer covering (v 5), are found in Egypt and the Sinai Peninsula but not in Palestine. The book thus seems to have had a desert setting.<\/p>\n<p>Moses was not only commissioned by God to write the book of Exodus, but he was also well qualified. He was “instructed in all the wisdom of the Egyptians, and he was mighty in his words and deeds” (Acts 7:22, <span>rsv<\/span>). In addition, the 40 years spent in the wilderness of Midian and Sinai gave him a thorough knowledge of the geography and wildlife of the regions through which the Israelites traveled. The events of the exodus—deliverance from the Egyptians and God’s giving of the law—were so central to the history of Israel that Moses took special care to preserve the record so it could be passed on to following generations.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>If one accepts the traditional view that Moses wrote Exodus, then the book is to be dated in the time of Moses. Two dates are generally suggested for the exodus from Egypt.<\/p>\n\n<h5>The “Late Date” View<\/h5>\n<p>This view says that the pharaoh who oppressed the Israelites was Seti I (Sethos, c. 1304–1290 <span>BC<\/span>) and the pharaoh of the exodus was Ramses II (c. 1290–1224 <span>BC<\/span>). The exodus would thus have occurred in 1290, and the conquest of Canaan would have begun in 1250. There are two principal arguments for this view: (1) According to Exodus 1:11, the Israelites were forced to build the store city of Rameses; therefore, Ramses II must have been ruling at the time. But the city of Rameses could have existed earlier under a different name and then been renamed after Ramses II when he rebuilt it. Or there could have been an earlier monarch named Ramses who commissioned its construction. (2) There is archaeological evidence of movements of people and widespread destruction in Canaan around 1250 <span>BC<\/span>. If this destruction was caused by the Hebrew conquest under Joshua, it would place the exodus around 1290. But it could just as easily have been the result of social turbulence and anarchy in the period of the Israelite judges, or of the military activities of neighboring peoples.<\/p>\n<h5>The “Early Date” View<\/h5>\n<p>This view says that the pharaoh of the oppression was Thutmose III (c. 1504–1450 <span>BC<\/span>) and the pharaoh of the exodus was Amenhotep II (c. 1450–1424 <span>BC<\/span>). Thus, the exodus would have occurred about 1440, and the conquest would have begun around 1400. Three chief arguments support that view: (1) If the fourth year of King Solomon was 966 <span>BC<\/span>, then the 480 years of 1 Kings 6:1 would place the exodus at 1446. (2) If the time of Jephthah was 1100 <span>BC<\/span>, then the 300 years of Judges 11:26 would date the conquest at 1400. (3) The late date would not leave enough time for the period of the judges, which most chronologies indicate lasted between 300 and 400 years. On the basis of such biblical references to the date of the exodus, the early date appears preferable.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Some events in Egypt during the period covered by the book of Exodus shed additional light on the biblical record. Exodus 12:40 records that the Israelites lived in Egypt for 430 years. That would place the settling of Jacob and his family in Goshen (Gn 47:4, 11) at about 1870 <span>BC<\/span>, during the powerful 12th dynasty of Egypt’s Middle Kingdom. Around the turn of the century, two weaker dynasties followed. Semite invaders from Asia began to infiltrate northern (or Lower) Egypt. Those outsiders, known as the Hyksos, were able to displace the native dynasty with their own king around 1730. That was the “new king” who “did not know Joseph” (Ex 1:8). Being foreigners themselves, they were naturally concerned about the Israelites, who were too many and too mighty for them (v 9). Enslavement was the easiest solution to the problem of the Israelites. The Hyksos kings could use the new source of labor to enlarge Rameses, at that time the capital of Lower Egypt.<\/p>\n<p>Not until about 1580 <span>BC<\/span> were the Egyptians, led by Ahmose, able to drive out the Hyksos and reestablish an Egyptian line of kings. Because the Israelites were still multiplying, despite their hard labor, the pharaohs of the 18th dynasty continued their bondage and decreed that all male children must be killed. When Moses was born (c. 1560 <span>BC<\/span>), that edict was still in effect. Thutmose I (1539–1514), the great empire builder and third of that dynasty, was pharaoh.<\/p>\n<p>Thutmose I’s only surviving legal heir was a daughter, Hatshepsut. Her husband assumed the name Thutmose II (1514–1504). When he died, another of the pharaoh’s descendants was named the successor—Thutmose III (1504–1450), who was ten years old at the time. Hatshepsut took the kingdom from the young ruler and controlled it for 22 years (1503–1482). Such a strong-willed woman could have the nerve to disobey her father’s command by saving the life of a Hebrew baby and raising him in the palace at Thebes.<\/p>\n<p>Hatshepsut, who continued to rule despite Thutmose III’s coronation, possibly intended for Moses to have the throne, or at least a high position in the realm. Thutmose III, once he had full power after Hatshepsut’s death, would have been eager to do away with Moses. Moses’ hurried flight into the wilderness after killing the overseer fits well with such historical possibilities. Thutmose III’s death in 1450 <span>BC<\/span> opened the way for Moses to return and confront Pharaoh Amenhotep II with God’s command, “Let my people go.”<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The purpose of the book of Exodus is to show how God’s promise to Abraham (Gn 15:12-16) was fulfilled when the Lord rescued the Israelite descendants of Abraham from Egyptian bondage. It also explains the origin of the Passover festival, the beginning of the nation by God’s establishment of a covenant with Israel, and the giving of the law on Mt Sinai.<\/p>\n<p>The book of Exodus tells the moving story of a mighty God, creator of the universe, beyond all limitations of time and space, who intervenes in history on behalf of a helpless group of slaves. God defeats the ruler of the greatest empire on earth and then leads his oppressed people from that land to freedom. Exodus is the story of a single family that providentially grows into a multitude. Through God’s covenant a nation is formed, and through his law the nation is given stability and set apart from all its neighbors. The book of Exodus tells of an unusual man, whose 80 years of preparation are equally divided between the palace of a king and the pasture of a nomadic priest. Moses is a reluctant leader, but he defies the pharaoh, speaks with God face-to-face, and writes nearly one-fourth of the Hebrew Scriptures.<\/p>\n<p>The God of Exodus is faithful. He makes promises and keeps them. Genesis 15:13-16 records an amazing prophecy: “Then the <span>Lord<\/span> said to Abram, ‘Know of a surety that your descendants will be sojourners in a land that is not theirs, and will be slaves there, and they will be oppressed for four hundred years; but I will bring judgment on the nation which they serve, and afterward they shall come out with great possessions. . . . And they shall come back here in the fourth generation’ ” (<span>rsv<\/span>). In response to this promise, Joseph, “at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his burial” (Heb 11:22, <span>rsv<\/span>).<\/p>\n<p>That promise provides a background for the drama of redemption on which the book of Exodus focuses. Redemption can be defined as “deliverance from the power of an alien dominion, and enjoyment of the resulting freedom.” It speaks of a deliverer and what he does to achieve deliverance. The book of Exodus is full of the vocabulary of redemption. It tells of the God who “remembers” his promise to the Hebrew patriarchs (Ex 2:24; 6:5). God “comes down to deliver” the Israelites (3:8), or “save” them (14:30; 15:2), in order to “bring them” out of the land of Egypt (3:10-12). Redemption involves these aspects:<\/p>\n<p>1. The Lord is the author of redemption. In Exodus 6:1-8, as God answered Moses’ prayer to deliver his people, he used the pronoun “I” 18 times to emphasize that he was the one initiating the action. The Hebrew descendants of Abraham had known God primarily by the Hebrew name “El,” a common title in the ancient Near East for the supreme deity. But in Exodus, Israel learned that God is “Jehovah” or “Yahweh.” That is his personal name, a reminder that he is the God of the covenant who personally cares for his people’s welfare. In Exodus 3:14, God told Moses, “I am who I am” or “I will be who I will be.” Some scholars think that statement shows that the name Yahweh comes from the Hebrew verb “to be.” In any case, the concept of “name” in the Hebrew culture is synonymous with “character.” To know the name of God is to know something of his character. Israel knew God as the one who is eternally self-existent yet present with them wherever they would go, acting on their behalf (Ex 3:12; 33:14-16).<\/p>\n<li>2. The reason for redemption was God’s promise to the forefathers of the Israelites. When God heard the groaning of the people of Israel, he remembered his covenant with Abraham, with Isaac, and with Jacob (Ex 2:24; cf. 6:5). In response to their need, he selected an agent of redemption, the unwilling Moses. Moses exhausted every possible excuse, but God would not take no for an answer. Moses is a vivid example of how God prepares, empowers, and sustains his chosen servants, using them to accomplish his purpose.<\/li>\n<li>3. The motive of redemption was God’s grace and love (Ex 15:13; 20:6; 34:6-7). The purpose of redemption was that Israel and the Egyptians might know God (6:7; 7:5; 8:10; 14:18). The Lord worked so that all who were involved—Moses, the Israelites, Pharaoh, and the Egyptians—would be sure that he alone is God. The Hebrew understanding of knowledge is not primarily intellectual but experience-oriented. The desired response to God’s action is not mere mental assent but also faith and obedience.<\/li>\n<li>4. Redemption is achieved in Exodus by miracles (4:21)—all natural processes controlled supernaturally by God. They are variously described as signs and wonders (7:3), great acts of judgment (6:6; 7:4), and “the finger of God” (8:19). Such miracles were not frivolous fireworks but purposeful works of God. Some of the miracles prove that Moses was sent by God. The miraculous plagues proved that God is supreme, for each of them was a direct challenge to one of the gods of Egypt: Osiris the river god, Yeqt the frog god, Ra (Re) the sun god, Athor the cattle god. The miracles in the wilderness proved that God fulfills all the needs of his people.<\/li>\n<li>5. The pharaoh was the villain—a picture of rebellious humanity confronted by God’s command (Ex 4:21-23). Ten times the pharaoh hardened his heart. Yet, in a sense, it was God who hardened the pharaoh’s heart, effecting the king’s decision to defy him.<\/li>\n<li>6. The Passover marked the purchase of redemption (Ex 12:23-27; 15:16). It was a clear example of salvation by substitution. When the death angel saw the blood on the doorposts and lintels, he passed by.<\/li>\n<li>7. The recipients of God’s redemption in Exodus were the Israelites. God took them as his own special people (6:7), and they were no longer free to do as they pleased. Even before the exodus he had claimed them, telling Pharaoh, “Israel is my first-born son, and I say to you, ‘Let my son go that he may serve me’ ” (4:22-23, <span>rsv<\/span>).<\/li>\n<li>8. The demand of redemption was obedience. On the basis of his deliverance of the Israelites from bondage, God set forth the Ten Commandments (20:1-17) and the rest of the law for them to obey. The people, though quick to pledge their obedience (19:8; 24:3), were even quicker to disobey (32:8). Because the Lord is holy and wants his people to be holy and wholehearted in devotion (34:14), he must punish iniquity. But being compassionate, he also forgives. Throughout the centuries of Israel’s history, God pleaded with his people through the prophets to remember the exodus and repent (see Mi 6:3-4). The faithful responded in gratitude with Moses’ “song of redemption” (Ex 15; cf. Rv 15:3-4).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Exodus can be divided into four sections, each describing one aspect of God’s dealings with the Israelites during the 15th century <span>BC<\/span>.<\/p>\n<h5>God’s Unveiling (Ex 1–6)<\/h5>\n<p>The book of Exodus begins with the 70 descendants of Jacob who joined Joseph in Egypt for the duration of a famine that was afflicting their land (cf. Gn 46–50). After more than a century of prosperity for the Israelites in the land of Goshen, a new dynasty is established in Egypt whose leaders are not friendly toward Israel. In order to stem the rapid growth of the Hebrew people, the Egyptians force them to do hard labor, building storage cities for the pharaoh.<\/p>\n<p>A further command requires all Israelite male children to be killed at birth. The superintendents of the midwives do not comply, however, and God rewards them—not to show his approval of their lie but because they fear and obey God rather than the pharaoh. A new command calls for all male Israelite babies to be drowned in the Nile River. One special child, who escapes when Pharaoh’s daughter has his basket fished out of the Nile, is Moses. Ironically, Moses’ mother is paid by the princess to raise her own child, who grows up in the palace as the princess’s adopted son.<\/p>\n<p>As an adult, Moses chooses to identify with his Hebrew kin, a tribute to the early instruction given him by his godly parents (see Heb 11:24-26). He sets out to liberate Israel from the Egyptians, one man at a time. But he has to flee to Midian, at the eastern edge of the Sinai Peninsula or in Arabia beyond the northern top of the Gulf of Aqaba. Moses marries into the household of Jethro, also named Reuel. Reuel (“friend of God”) is probably the man’s personal name, and Jethro (“excellence”) his title. Because he is called a “priest of Midian” (Ex 2:16), some scholars have maintained a “Kenite hypothesis,” suggesting that Moses adopted the religion of his father-in-law and taught it to the Israelites. But the Bible states that Moses received his religion by a direct revelation from God. Jethro seems to believe only after he sees that God has rescued Israel from the Egyptians (18:10-11).<\/p>\n<p>While their future deliverer is in Midian, the Israelites continue to be oppressed and cry out to God in their misery (2:23-25). God responds by descending to his people. He came down to rescue Israel (3:8). He appears to Moses in a burning bush and identifies himself as the same God who promised the patriarchs a land “flowing with milk and honey” (3:17). Moses will lead the Israelites there, assisted by his brother, Aaron.<\/p>\n<p>Assured that God’s presence and miraculous signs will accompany him, Moses takes his wife Zipporah and his two sons and departs for Egypt. On the way, the Lord meets him and seeks to put him to death (4:24). That is probably the Hebrew way of saying that God strikes him with a mortal illness. Moses, who is going to deliver God’s people, has neglected the sign of the covenant in failing to circumcise one of his sons (Gn 17:14). Moses recovers after the rite is performed and continues on to Egypt, meeting Aaron at Mt Sinai. Their reception by the Israelites is more cordial than that of Pharaoh, who refuses to honor the God who sent Moses. Instead of releasing the Israelites to offer sacrifices to their God in the wilderness, he increases their burdens. The people complain to Moses, and Moses complains to God. God appears again to Moses (Ex 6), reassuring him that Israel will be delivered by divine power. God’s plan is not a failure—he is just beginning to put it into action.<\/p>\n<h5>God’s Deliverance (Ex 7–19)<\/h5>\n<p>Chapters 7–12 record ten plagues with which God afflicts the Egyptians. Even before the first of them, the pharaoh has hardened his heart to defy God (7:13). There are three cycles of three plagues each:<\/p>\n\n<p> The first three plagues affect both the Egyptians and the Israelites; the Israelites are protected from the final six. The Egyptian magicians are able to duplicate the first two plagues, but when the third strikes, they admit, “This is the finger of God” (8:19). After the plague of flies covers the land, the pharaoh offers Moses the first of four compromises, but Moses refuses all of them (8:25-29; 10:8-11, 24-29). The first plagues are merely unpleasant, but the final ones are destructive and inflict much suffering. Since all of the plagues are common to that area, they themselves are not miraculous. The miracle is how the phenomena are multiplied and limited to the land of Egypt.<\/p>\n<p>The nine plagues serve to harden the pharaoh’s heart even more, so God prepares one final stroke. The death of every firstborn male, among both animals and humans, will be the fatal blow. God warns the Israelites to get ready to leave. To avert the death angel, they must put blood from an unblemished yearling male sheep or goat on their doorways. While they are eating the Passover meal, the death angel begins moving through the land of Egypt. In anguish the pharaoh drives the Israelites from the land; the slaves are free at last. Just as he has promised, the Lord goes before the children of Israel in a pillar of cloud by day and of fire by night.<\/p>\n<p>But once again the pharaoh’s heart is hardened and he gives pursuit. God parts the waters of the sea with a great wind. The literal meaning of the name given that body of water is “sea of reeds.” It could refer to any shoreline where the water is sufficiently shallow for such plants to grow (see 1 Kgs 9:26, where the same term refers to the Gulf of Aqaba near Eloth). Whatever the location, there God hands the Egyptians their final defeat. The rescue is complete.<\/p>\n<p>Moses and the Israelites respond with renewed faith in the Lord and with a song of victory and praise (Ex 14:31–15:21). Soon, however, thanksgiving turns into grumbling because of bitter water (15:22-26), lack of meat and bread (16:1-15), and lack of water (17:1-7). In each situation God provides for their need. He also gives them victory over the Amalekites (vv 8-16). As the Israelites approach Mt Sinai, Moses’ family rejoins him, accompanied by Jethro. Jethro now confesses his faith in the God of the Israelites and shares in a fellowship meal with the leaders. He also assists Moses in reorganizing the judicial system, then returns to Midian (ch 18).<\/p>\n<p>The Israelites arrive at Mt Sinai, also called Horeb (3:1), and prepare to meet the Lord who has rescued them in fulfillment of his promise to Moses (v 12). The Lord establishes his covenant with Israel, taking them as his own possession, “a kingdom of priests, my holy nation.” They quickly respond, “We will certainly do everything the <span>Lord<\/span> asks of us” (19:5-8, <span>nlt<\/span>).<\/p>\n<h5>God’s Instruction (Ex 20–24)<\/h5>\n<p>The God who redeems a people, who literally “buys them back from slavery,” has a right to make certain demands of them. The commandments God gives to Israel at Sinai are not burdensome requirements but protective guidelines for living as God’s people (20:2-3).<\/p>\n<p>The Law (or Torah, meaning “instruction”) revealed at Sinai consists of three parts:<\/p>\n<p>1. The Ten Commandments (ch 20), addressing a person’s relationship to God and other people. Based on God’s nature (and therefore permanent), the Ten Commandments are unique in the history of the nations.<\/p>\n<li>2. The judgments (chs 21–23), social regulations for governing the people as a theocracy, similar in many ways to the law codes of Israel’s neighbors.<\/li>\n<li>3. Ordinances (chs 24–31) regulating religious ceremonies.<\/li>\n<p>All of the laws are given to Moses during the weeks he spends with God on the mountain.<\/p>\n<p>The Ten Commandments form the basis of all other laws in Israel (20:1-17). The first five deal with honoring the Lord, the second five with respecting one’s neighbor. The last commandment deals with one’s thoughts and intentions rather than with specific actions. It thus forms a safeguard against all sins not included in the first nine.<\/p>\n<p>The judgments recorded in chapters 21–23 deal with master-slave relationships (21:1-11), offenses punishable by death (vv 12-17), compensation for injury to persons or damage to property (21:18–22:15), various interpersonal relationships (22:16–23:9), and Sabbaths, feasts, and the offering of firstfruits (23:10-19). Many of the judgments would not take effect until Israel settled in the Promised Land. Accordingly, that section of the Law closes with a solemn warning against being rebellious and adopting pagan ways. It also contains a bright promise that God will drive out Israel’s enemies, protect his people from sickness, and grant them prosperity, if they obey the Lord’s commands (23:22).<\/p>\n<p>Exodus 24 records a reaffirmation of the covenant between God and Israel, as Moses seals it with the blood of a sacrifice. In response, God appears to the leaders of the people, giving them a glimpse of his splendor. Then Moses ascends the mountain one more time to receive the stone tablets containing the commandments, as well as further instructions regarding the meeting tent (tabernacle), the priesthood, and worship.<\/p>\n<h5>God’s Presence with his People (Ex 25–40)<\/h5>\n<p>After the Lord redeemed the Israelites, he told Moses, “I will make you my own special people, and I will be your God. And you will know that I am the <span>Lord<\/span> your God who has rescued you from your slavery in Egypt” (6:7, <span>nlt<\/span>). Moses had seen that wonderful promise fulfilled, yet one further step remained: “I want the people of Israel to build me a sacred residence where I can live among them” (25:8). God’s dwelling among his people is possible because God had descended to deliver the people and because they had pledged to meet his demands. God calls for a contribution from all whose hearts were willing to give, and he shows Moses a detailed pattern of the tabernacle and its furniture. Aaron and his sons are set apart to serve in the tent. Stipulations for the various offerings, including the Day of Atonement, are given. God tells Moses that he has chosen Bezalel and Oholiab to build the tabernacle and to craft its furnishings, having filled them with his Spirit.<\/p>\n<p>In the meantime the Israelites, who so recently promised total obedience, grow impatient as Moses lingers for 40 days on the mountain. They demand that Aaron make an idol for them. Under pressure, Aaron complies and forms a molten calf, a representation of a pagan deity (32:4).<\/p>\n<p>The Lord informs Moses of the people’s idolatry, revelry, and immorality and says that he is angry enough to destroy all of them and start again with Moses’ offspring. Moses pleads for Israel until the Lord relents, then descends from the mountain to punish the people. Moses pleads again for forgiveness for Israel, and God in mercy pardons their terrible sin (34:8-10).<\/p>\n<p>Once more God offers to make a covenant with the people (34:10). Moses spends another 40 days with the Lord, writing the commandments on tablets to replace those smashed when he saw the golden calf. When he returns to the people, his face shines from being in God’s presence, and he must keep it veiled.<\/p>\n<p>Now that Israel has been restored to God’s favor, the construction of the tabernacle can begin. The contributions are so generous that Moses must restrain the people from bringing any more. Finally, all is ready. Moses examines the tabernacle, and it is erected on the first day of the first month, nearly a year after the first Passover. The priests are consecrated, the lamps are lit, and the first burnt sacrifice is offered. A cloud descends, filling the tabernacle with the glory of the Lord. God dwells among his people, the goal of redemption has been attained, and the drama of the book of Exodus has come to an end.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Egypt, Egyptian; Exodus, The; Feasts and Festivals of Israel; Israel, History of; Moses; Plagues upon Egypt; Tabernacle; Temple; Commandments, The Ten.<\/p>","summary_ro":"EXODUS, Book of Second book of the Bible, containing the story of God’s liberation of the people of Israel from slavery in Egypt. Few books of the OT are as important historically and theologically as the book of Exodus. Historically, the exodus event was the birth of Israel as a nation. At Mt Sinai a group of tribes who were descendants of Abraham became a nation ruled by God. The book of Exodus explains how the Israelites were able to resettle the land God had promised to Abraham and gives ...","summary_en":"EXODUS, Book of Second book of the Bible, containing the story of God’s liberation of the people of Israel from slavery in Egypt. Few books of the OT are as important historically and theologically as the book of Exodus. Historically, the exodus event was the birth of Israel as a nation. At Mt Sinai a group of tribes who were descendants of Abraham became a nation ruled by God. The book of Exodus explains how the Israelites were able to resettle the land God had promised to Abraham and gives ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58910,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:22","title_en":"Study Note: Evrei 11:22","content_ro":"<p><strong>11:22<\/strong> Joseph’s prophecy and command (see Gen 50:24-25) showed faith that God would keep his promises.<\/p>","content_en":"<p><strong>11:22<\/strong> Joseph’s prophecy and command (see Gen 50:24-25) showed faith that God would keep his promises.<\/p>","summary_ro":"11:22 Joseph’s prophecy and command (see Gen 50:24-25) showed faith that God would keep his promises.","summary_en":"11:22 Joseph’s prophecy and command (see Gen 50:24-25) showed faith that God would keep his promises.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86536,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:22","title_en":"Study Note: Evrei 11:22","content_ro":"<p><strong>11:22<\/strong> Joseph’s prophecy and command (see Gen 50:24-25) showed faith that God would keep his promises.<\/p>","content_en":"<p><strong>11:22<\/strong> Joseph’s prophecy and command (see Gen 50:24-25) showed faith that God would keep his promises.<\/p>","summary_ro":"11:22 Joseph’s prophecy and command (see Gen 50:24-25) showed faith that God would keep his promises.","summary_en":"11:22 Joseph’s prophecy and command (see Gen 50:24-25) showed faith that God would keep his promises.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114162,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:22","title_en":"Study Note: Evrei 11:22","content_ro":"<p><strong>11:22<\/strong> Joseph’s prophecy and command (see Gen 50:24-25) showed faith that God would keep his promises.<\/p>","content_en":"<p><strong>11:22<\/strong> Joseph’s prophecy and command (see Gen 50:24-25) showed faith that God would keep his promises.<\/p>","summary_ro":"11:22 Joseph’s prophecy and command (see Gen 50:24-25) showed faith that God would keep his promises.","summary_en":"11:22 Joseph’s prophecy and command (see Gen 50:24-25) showed faith that God would keep his promises.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141788,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:22","title_en":"Study Note: Evrei 11:22","content_ro":"<p><strong>11:22<\/strong> Joseph’s prophecy and command (see Gen 50:24-25) showed faith that God would keep his promises.<\/p>","content_en":"<p><strong>11:22<\/strong> Joseph’s prophecy and command (see Gen 50:24-25) showed faith that God would keep his promises.<\/p>","summary_ro":"11:22 Joseph’s prophecy and command (see Gen 50:24-25) showed faith that God would keep his promises.","summary_en":"11:22 Joseph’s prophecy and command (see Gen 50:24-25) showed faith that God would keep his promises.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":41014,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moses","title_en":"Moses","content_ro":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","content_en":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","summary_ro":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","summary_en":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68640,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moses","title_en":"Moses","content_ro":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","content_en":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","summary_ro":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","summary_en":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96266,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moses","title_en":"Moses","content_ro":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","content_en":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","summary_ro":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","summary_en":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123892,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moses","title_en":"Moses","content_ro":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","content_en":"<h3>Moses<\/h3>\n<p>Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture.<\/p>\n<p>The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Moses’ mother, Jochebed, entrusted her infant son to God and set him afloat in the Nile in a reed basket. Pharaoh’s daughter found him and took him into the palace to raise as her own child (Exod 2:3-10).<\/p>\n<p>Little is known about Moses’ upbringing. Jewish tradition holds that he received both administrative and military training in Pharaoh’s household. When he was about forty years old, he killed an Egyptian to rescue a Hebrew slave, and then he fled to Midian (2:11-15; cp. Acts 7:23-29). There he rescued some young women who were being harassed as they watered their flocks. Their father (Jethro) invited him home. Moses married one of the women, Zipporah, and began a family as he cared for his father-in-law’s flocks.<\/p>\n<p>About forty years later, God revealed himself to Moses in a burning bush and commissioned Moses to return to Egypt to rescue his people from slavery (Exod 3:1–4:17). Moses hesitated, fearful that the Israelites would not accept him as their leader. So God revealed to Moses his covenant name, Yahweh, and assigned Aaron as Moses’ spokesman.<\/p>\n<p>Moses and Aaron went to Egypt and confronted Pharaoh, who stubbornly resisted Moses' demand that he free the Israelite slaves. Moses then announced a series of plagues, which eventually convinced Pharaoh to let the Israelites leave. After they had left Egypt, Pharaoh changed his mind and pursued them to the edge of the Red Sea. God enabled the Israelites to cross safely to the other side by dividing the waters; the pursuing Egyptian army was destroyed when the waters closed over them.<\/p>\n<p>Moses led Israel to Mount Sinai, where he had encountered God at the burning bush. God again revealed himself to Moses on that mountain, giving him the law (including the Ten Commandments; Exod 20:1–23:19) and directions for building the Tabernacle. But when Moses came down from the mountain, he found that the people had already deserted the true God by worshiping a gold calf (Exod 32). Moses threw down and broke the two tablets of the law and rallied the Levites to execute some of the offenders. After praying for the people, he received a new copy of the law and led the people in building the Tabernacle.<\/p>\n<p>Moses led a grumbling, rebellious, and distrustful people through the wilderness. Even his own brother and sister challenged his leadership, using his marriage to a Cushite woman as an excuse (Num 12). Moses responded with great humility, and God affirmed that Moses was his spokesman and confidant.<\/p>\n<p>Moses was a great man, but not a perfect one. When the people stretched his patience by complaining about a lack of water, Moses failed to follow God’s instructions and struck a certain rock rather than speaking to it (Num 20:1-13). His actions failed to demonstrate God’s holiness, and by what he said, Moses implied that he had brought the water by his own power (Num 20:10; cp. Ps 106:32-33). As a result, God did not allow him to enter the Promised Land.<\/p>\n<p>Before his death, Moses delivered a final sermon, known to us as the book of Deuteronomy. The first generation of Israelites, who had come out of Egypt, had died in the wilderness, so Moses was addressing a new generation. Moses renewed the covenant with this generation, reminded them of its terms, and encouraged them to obey it and serve the Lord alone.<\/p>\n<p>After giving this sermon and before Israel entered Canaan, Moses climbed Pisgah Peak on Mount Nebo, where he died. “There has never been another prophet in Israel like Moses, whom the <span>Lord<\/span> knew face to face” (Deut 34:10). Only Jesus surpassed Moses as a mediator between God and human beings (Acts 3:17-26; Heb 3).<\/p>\n<p>Moses is mentioned in the New Testament more than any other Old Testament figure, and he appeared at Jesus’ transfiguration. The New Testament emphasizes his role as lawgiver and draws from Moses’ experiences to show patterns of life under the new covenant. Like Moses, Jesus was rescued as an infant from the evil designs of a human despot (Matt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount (Matt 5–7) parallels the giving of the law at Sinai and presents Jesus as the authoritative interpreter of God’s will. The letter to the Hebrews compares Christ with Moses, while Paul’s letter to the Galatians and the Gospel of John contrast the law of Moses with a believer’s new relationship with God (see John 1:17; Gal 3:1-5; Heb 3:5-6; 9:11–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 2:1-22; 3:1–19:25; 20:19-21; 24:1-18; 31:18; 32:1–34:35; 39:42-43; 40:16; Lev 8:1-36; 10:1-20; 24:10-23; Num 7:1-11, 89; 9:1-14; 10:29–14:45; 15:32-36; 16:1–17:13; 20:1-29; 21:4-9; 25:1-5; 27:1-23; 31:1–32:33; 33:1-2; Deut 1:1-5; 31:1–34:12; 1 Chr 23:13-17; Pss 77:20; 90:1-17; 103:7; 105:26-27; 106:32-33; Mark 9:2-13; Acts 7:17-44; 1 Cor 10:1-14; 2 Cor 3:7-18; Gal 3:19; Heb 3:1-19; 8:5; 9:19-22; 11:23-28; 12:18-29<\/p>","summary_ro":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","summary_en":"Moses Moses was the founding leader of Israel as a nation. God used Moses at a critical juncture in the history of his people. He was the prophet who received the law and mediated God’s covenant with Israel at Mount Sinai (Exod 19:3-6). He was also the first known writer of Scripture. The younger brother of Miriam and Aaron, Moses was born in Egypt under dangerous circumstances (Exod 1:15–2:2). The Egyptian pharaoh, fearing a rebellion, had decreed that all Hebrew boys be killed at birth. Mos...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26042,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Miriam","title_en":"Miriam","content_ro":"<h3>MIRIAM<\/h3>\n<li>1. Daughter of Amram and Jochebed and the sister of Aaron and Moses (Ex 15:20; Nm 26:59; 1 Chr 6:3). Miriam first appears in Scripture as a young girl commissioned with the task of watching her infant brother’s cradle hidden in the reeds of the Nile River (Ex 2:4)—the result of a scheme conceived by her parents (Heb 11:23)—to escape the pharaoh’s edict that all Hebrew males be drowned at birth (Ex 1:22). Miriam evidences not only courage and concern, but also displays a certain wisdom when her brother is discovered by the Egyptian princess (2:5-6). Taking the initiative, she offers to secure a nurse for the child, and when this plan is accepted, she gets her mother (vv 7-8).<\/li>\n<p>Miriam first appears by name after the Israelites have crossed the Red Sea (Ex 15:20). She is given the title of “prophetess” and is, with her brothers, appointed a leader in the nation (Mi 6:4). Following the death of the Egyptian charioteers she leads the women of Israel in an anthem of praise accompanied with dancing and instrumental music (Ex 15:21).<\/p>\n<p>Miriam appears in disgrace after her jealousy of and rebellion against Moses. With Aaron she murmurs against Moses because of his superior influence in the nation and because of his marriage to a Cushite woman (Nm 12:1-2). For this attack against God’s chosen spokesman, she is struck with leprosy (v 10). Moses, however, intercedes on her behalf (Nm 12:9-13), and she was restored, but only after seven shameful days spent outside the camp while Israel waits to resume its march (Nm 12:14-15). This sad incident is the last recorded event in Miriam’s public life. She died near the close of the wilderness wanderings at Kadesh and was buried there (20:1).<\/p>\n<li>2. Child of Mered, descended from Ezra of Judah’s tribe (1 Chr 4:17).<\/li>","content_en":"<h3>MIRIAM<\/h3>\n<li>1. Daughter of Amram and Jochebed and the sister of Aaron and Moses (Ex 15:20; Nm 26:59; 1 Chr 6:3). Miriam first appears in Scripture as a young girl commissioned with the task of watching her infant brother’s cradle hidden in the reeds of the Nile River (Ex 2:4)—the result of a scheme conceived by her parents (Heb 11:23)—to escape the pharaoh’s edict that all Hebrew males be drowned at birth (Ex 1:22). Miriam evidences not only courage and concern, but also displays a certain wisdom when her brother is discovered by the Egyptian princess (2:5-6). Taking the initiative, she offers to secure a nurse for the child, and when this plan is accepted, she gets her mother (vv 7-8).<\/li>\n<p>Miriam first appears by name after the Israelites have crossed the Red Sea (Ex 15:20). She is given the title of “prophetess” and is, with her brothers, appointed a leader in the nation (Mi 6:4). Following the death of the Egyptian charioteers she leads the women of Israel in an anthem of praise accompanied with dancing and instrumental music (Ex 15:21).<\/p>\n<p>Miriam appears in disgrace after her jealousy of and rebellion against Moses. With Aaron she murmurs against Moses because of his superior influence in the nation and because of his marriage to a Cushite woman (Nm 12:1-2). For this attack against God’s chosen spokesman, she is struck with leprosy (v 10). Moses, however, intercedes on her behalf (Nm 12:9-13), and she was restored, but only after seven shameful days spent outside the camp while Israel waits to resume its march (Nm 12:14-15). This sad incident is the last recorded event in Miriam’s public life. She died near the close of the wilderness wanderings at Kadesh and was buried there (20:1).<\/p>\n<li>2. Child of Mered, descended from Ezra of Judah’s tribe (1 Chr 4:17).<\/li>","summary_ro":"MIRIAM 1. Daughter of Amram and Jochebed and the sister of Aaron and Moses (Ex 15:20; Nm 26:59; 1 Chr 6:3). Miriam first appears in Scripture as a young girl commissioned with the task of watching her infant brother’s cradle hidden in the reeds of the Nile River (Ex 2:4)—the result of a scheme conceived by her parents (Heb 11:23)—to escape the pharaoh’s edict that all Hebrew males be drowned at birth (Ex 1:22). Miriam evidences not only courage and concern, but also displays a certain wisdom ...","summary_en":"MIRIAM 1. Daughter of Amram and Jochebed and the sister of Aaron and Moses (Ex 15:20; Nm 26:59; 1 Chr 6:3). Miriam first appears in Scripture as a young girl commissioned with the task of watching her infant brother’s cradle hidden in the reeds of the Nile River (Ex 2:4)—the result of a scheme conceived by her parents (Heb 11:23)—to escape the pharaoh’s edict that all Hebrew males be drowned at birth (Ex 1:22). Miriam evidences not only courage and concern, but also displays a certain wisdom ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26414,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Moses","title_en":"Moses","content_ro":"<h3>MOSES<\/h3>\n<p>Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation.<\/p>\n<p>The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:17; Ps 18:16). If, however, it is an Egyptian name given him by the daughter of Pharaoh who found him, it is more likely from an Egyptian word for “son” (also found as part of many well-known Egyptian names such as Ahmose, Thutmose, and Ramses). No one else in the OT bears this name.<\/p>\n<p>Without question, the greatest figure in the OT (mentioned by name 767 times), his influence also extends to the pages of the NT (where he is mentioned 79 times). The first 40 years of his life were spent in the household of Pharaoh (Acts 7:23), where he was instructed in all the wisdom of the Egyptians. The next 40 years he spent in Midian as a fugitive from the wrath of Pharaoh, after killing an Egyptian who was mistreating a Hebrew. His last 40 years were devoted to leading the Israelites out of bondage in Egypt to the land God had promised to Abraham and his descendants (Gn 12:1-3). He died at the age of 120 after leading the Israelites successfully through 40 years of wandering in the wilderness to the very edge of the Promised Land on the east side of the Jordan River (Dt 34:7). He is one of the great figures in all of history, a man who took a group of slaves and, under inconceivably difficult circumstances, molded them into a nation that has influenced and altered the entire course of history.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• The First 40 Years—In Egypt<\/p>\n<p>• The Second 40 Years—In Midian<\/p>\n<p>• The Third 40 Years—From Egypt to Canaan<\/p>\n<p>• Moses in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The only source of information for the life of Moses is the Bible. Archaeology confirms the credibility of the events associated with Moses, but it has never provided any specific confirmation of his existence or work. His story begins with the arrival in Egypt of Jacob, his sons, and their families during a time of famine in Canaan. Invited by Joseph and welcomed by Pharaoh, the family settled down in northeast Egypt in an area known as Goshen, where they remained for 430 years (Ex 12:40). With the passing of time, their numbers grew rapidly, so that the land was filled with them (1:7). A new king arose over Egypt who did not know Joseph. The biblical account does not give the name of this pharaoh, and there has never been agreement as to his identity. He has most frequently been identified as Thutmose III (1504–1451 <span>BC<\/span>), Seti I (1304–1290 <span>BC<\/span>), or Ramses II (1290–1224 <span>BC<\/span>). Out of fear that their growing numbers might become a threat to the security of his nation, Pharaoh determined to take measures to reduce their number. He put them to work building the store cities of Pithom and Rameses, but the severity of the work did not diminish them. He next tried to enlist the cooperation of the midwives to destroy the male babies, but they would not carry out his orders. He then ordered his own people to drown the male infants in the Nile River. Against the background of this first-known Jewish persecution, the baby Moses was born.<\/p>\n<p class=\"h2\" id=\"TheFirst40YearsInEgypt\">The First 40 Years—In Egypt<\/p>\n<h5>Birth and Early Life<\/h5>\n<p>A man of the family of Levi named Amram married his father’s sister Jochebed (Ex 6:20; cf. 2:1). Their first son, Aaron, three years older than Moses, was born before the command to drown the Hebrew babies was given, as there is no indication that his life was in danger. However, the cruel order was in force when Moses was born, and after three months, when his mother could no longer hide him, she took a basket made of bulrushes and daubed it with bitumen and pitch. She put the baby into the basket and placed it among the reeds along the banks of the river. An older sister, Miriam, stayed near the river to see what would happen. Soon the daughter of Pharaoh (identified by Josephus as Thermuthis and by others as Hatshepsut, but whose actual identity cannot be determined) came to the river to bathe, as was her custom. She discovered the baby, recognized it as one of the Hebrew children, and determined that she would raise the child as her own. Miriam emerged from her hiding place and offered to secure a Hebrew woman to nurse the child, an arrangement that was agreeable to the princess. Miriam took the baby to his own mother, who kept him for perhaps two or three years (cf. 1 Sm 1:19-24). Nothing is recorded of those formative years. Whether his mother continued seeing him during his later childhood and young manhood or revealed his true identity to him or taught him the Hebrew faith are matters of speculation. Moses was instructed in all the wisdom of the Egyptians, as would befit a member of the royal household, and he became mighty in his words and deeds (Acts 7:22).<\/p>\n<h5>Identification with His Own People<\/h5>\n<p>Just when Moses became aware that he was a Hebrew rather than Egyptian cannot be known, but it is clear that he knew it by the time he was 40 years old. One day he went out to visit his people and to observe their treatment, for the cruel measures taken against them by Pharaoh at the time of Moses’ birth had not been lifted. Seeing an Egyptian beating a Hebrew, Moses in great anger killed the Egyptian and buried him. He thought the deed had gone unnoticed until the next day when he encountered two Hebrews fighting with each other. When he tried to act as peacemaker, they both turned on him and accused him of murder: “Who made you a prince and a judge over us? Do you mean to kill me, as you killed the Egyptian?” (Ex 2:14, <span>rsv<\/span>). Acts 7:25 adds: “He supposed that his brethren understood that God was giving them deliverance by his hand” (<span>rsv<\/span>). Aware that being a member of Pharaoh’s household would not exempt him from punishment now that the deed was known, Moses fled for his life to the land of Midian.<\/p>\n<p class=\"h2\" id=\"TheSecond40YearsInMidian\">The Second 40 Years—In Midian<\/p>\n<h5>Marriage into the Family of Jethro<\/h5>\n<p>Soon after arriving in Midian, Moses sat down by a well, where he observed the seven daughters of the priest of Midian who had come to the well to draw water for their father’s flock. Shepherds came and drove them away, but Moses intervened and helped them water their animals. When Jethro (Ex 3:1; also called Reuel, 2:18; Hobab, Nm 10:29) learned what had happened, he invited Moses to stay with his family and gave him Zipporah as his wife. (There is some disagreement among scholars regarding the identity of Hobab in Numbers 10:29; some think he was Moses’ father-in-law, while others maintain that Hobab was Moses’ brother-in-law. <em>See also<\/em> Hobab). Two children, Gershom (Ex 2:22) and Eliezer (18:4), were born to Moses and Zipporah during the years in Midian. Forty years passed, and Moses’ thoughts about his former life in Egypt must have faded into the past. He could not have foreseen that God would soon thrust him back into the midst of the court in Egypt, where he would confront the son of the now-dead pharaoh with the demand to release the Hebrew people from the bondage they had endured for so many years. God had not forgotten his people and was now ready to deliver them.<\/p>\n<h5>Encounter with God at the Burning Bush<\/h5>\n<p>One day, while Moses was taking care of the flocks of his father-in-law, he led them to Mt Horeb (known also as Sinai), where God appeared to him in a flame of fire out of the midst of a bush that burned but was not consumed. Moses approached to observe the strange sight more closely and heard God speak to him out of the bush, “Moses, Moses!” Moses replied, “Here am I.” Before he could come any nearer to the bush, God said, “Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground” (Ex 3:4-5, <span>rsv<\/span>). He further identified himself as the God of Abraham, Isaac, and Jacob. He assured Moses that he was aware of the cruel afflictions of his people and had heard their cries. Then he told of his plan to send Moses to Egypt to deliver his people from their bondage.<\/p>\n<p>Faced with a challenge that seemed beyond his capabilities, the aged Moses began making excuses for not accepting the task. God assured Moses that he would be with him (Ex 3:11-12). To his excuse that he would not be able to give an answer if the people asked him the name of the God he represented, God revealed his name in the cryptic statement, “ ‘<span>I Am the One Who Always Is<\/span>’ . . . Just tell them, ‘I <span>Am<\/span> has sent me to you’ ” (vv 13-14, <span>nlt<\/span>). Many interpretations have been proposed for the name. Whatever else it means, it undoubtedly suggests the self-existence and all-sufficiency of God. Moses then argued that the people would not believe him when he told them that God had sent him to deliver them from Egypt. In response God gave him three signs: When he cast his shepherd’s rod to the ground, it became a serpent. When he put his hand to his bosom, it became leprous. He was also told that when he would pour water from the Nile on the ground, it would become blood (Ex 4:1-9). Even armed with these powerful evidences of the presence of God with him, Moses raised still another objection, “O Lord, I’m just not a good speaker. I never have been, and I’m not now, even after you have spoken to me. I’m clumsy with words” (v 10, <span>nlt<\/span>). God told him that he would teach him what to say, but despite such assurance, Moses asked God to send someone else. In anger mingled with compassion, God made Moses’ brother, Aaron, the spokesman, but said his instructions would still be given directly to Moses.<\/p>\n<h5>Return to Egypt<\/h5>\n<p>Moses took his wife and sons and set out for Egypt, telling his father-in-law only that he wanted to go back to Egypt to visit his kinsmen there (Ex 4:18). The biblical account says he put his wife and sons on the same donkey to journey back to Egypt (v 20). The fact that all three rode the same animal indicates that both children were quite young and had not been born in the early years of Moses’ marriage. At a lodging place along the way a strange thing happened. The Lord met him and sought to kill him (v 24), apparently because Moses had failed to circumcise the baby before leaving Midian. When Zipporah realized that Moses’ life was in danger, she performed the rite herself and said to her husband, “What a blood-smeared bridegroom you are to me!” (v 25, <span>nlt<\/span>). Whatever else may have been involved in this unusual encounter with God, it was a solemn reminder that the one who was to be the leader of the covenant people must not himself neglect any part of the covenant (Gn 17:10-14).<\/p>\n<p>God told Aaron (who was still in Egypt) to go to the mountain where Moses had encountered God at the burning bush and meet his brother there. Moses told Aaron everything that had happened, and together they went to Egypt, gathered the elders together, and informed them of these matters. When Moses and Aaron performed the signs in the presence of the people, they believed these leaders had been sent by God to deliver them from their affliction (Ex 4:30-31).<\/p>\n<p class=\"h2\" id=\"TheThird40YearsFromEgypttoCanaan\">The Third 40 Years—From Egypt to Canaan<\/p>\n<h5>The Encounter with Pharaoh<\/h5>\n<p>Soon after his return to Egypt, Moses, accompanied by Aaron, went to Pharaoh and repeated the demands of the Lord, “Let my people go, for they must go out into the wilderness to hold a religious festival in my honor” (Ex 5:1, <span>nlt<\/span>). Pharaoh rejected the demand with the observation that he had never heard of this God of Moses. When one realizes that Egyptian kings considered themselves to be gods, the affront to Pharaoh becomes even more acute. Not only did he reject Moses’ demands, but he intensified the burdens of the Hebrews. Their work had up until then required them to make brick using straw provided for them, but now Pharaoh said they would have to gather their own straw and still produce the same number of bricks. The Hebrews turned in anguish and anger to Moses and blamed him for making them offensive in the sight of Pharaoh. Even Moses could not understand the turn of events and complained bitterly to God. God reassured Moses that he would deliver the Hebrews from their bondage, and moreover, he would bring them into the land he had promised Abraham, Isaac, and Jacob. He then instructed Moses to return to Pharaoh and repeat the demand to release the Hebrews upon threat of severe reprisal if the demand were ignored.<\/p>\n<p>Ushered again into Pharaoh’s presence, Moses repeated his request for release of the Israelites. He attempted to impress Pharaoh by turning his rod into a serpent, but the Egyptian wise men, through their secret arts, were able to duplicate the miracle, so Pharaoh’s heart remained hardened and he would not listen to Moses. In rapid succession Moses brought nine plagues upon the land of Egypt to show the omnipotence of God to force the compliance of Pharaoh. These included a plague in which the water of the Nile turned to blood, a plague of frogs, one of gnats, then of flies, a plague on the livestock, boils on the people, plagues of hail, locusts, and complete darkness. During the plagues of the frogs, flies, hail, locusts, and darkness, Pharaoh was distraught and would temporarily relent and agree to Moses’ demands, but as soon as the plague was lifted, his heart hardened and he would retract his promise. The outcome of the first nine plagues was terrible devastation of the land of Egypt, but the Israelites were not released. There was yet one more plague in store, the most terrible of all.<\/p>\n<h5>The First Passover<\/h5>\n<p>God told Moses that there remained one more plague in store for the Egyptians: “All the firstborn sons will die in every family in Egypt, from the oldest son of Pharaoh, who sits on the throne, to the oldest son of his lowliest slave. Even the firstborn of the animals will die” (Ex 11:5, <span>nlt<\/span>). Furthermore, he assured Moses that the plague would not touch a single household of the Hebrews, “Then you will know that the <span>Lord<\/span> makes a distinction between the Egyptians and the Israelites” (v 7, <span>nlt<\/span>).<\/p>\n<p>God instructed the people through Moses and Aaron to make their preparations for leaving the land in haste. They were to go to the Egyptians and ask them for their jewels of silver and gold (Ex 11:2-3), a request to which the Egyptians agreed, perhaps out of fear of the Hebrews and in the belief that the gifts would bring about an end of the terrors that had struck the land. The Hebrews were also instructed to prepare a lamb for each family—small families could share—for the last meal to be eaten in the land of Egypt (a rite that became the pattern for the Jewish observance of the Passover for many centuries). Blood of the lamb was to be put on the doorposts and lintels of the houses in which the Passover meal was being eaten that night. The Hebrews were promised that wherever the blood was on the door, no harm would come to that household. They were also instructed to prepare unleavened bread. At midnight the death angel of the Lord killed all the firstborn in the land of Egypt, from the firstborn of Pharaoh himself to the lowest captive in a dungeon; not a single house of the Egyptians escaped tragedy. When Pharaoh saw what had happened, he ordered Moses and the people to leave the land at once (12:31-32). The biblical record says that about 600,000 Hebrew men left Egypt. Together with women and children, the total would have been in excess of 2 million people.<\/p>\n<h5>The Exodus from Egypt<\/h5>\n<p>The exodus is the central event of the OT and marks the birth of Israel as a nation. The Jewish people still look back to that event as the great redemptive act of God in history on behalf of his people, much as Christians look upon the cross as the great redemptive act of their faith.<\/p>\n\n<p>The exact route taken by the Hebrews out of Egypt cannot be determined today, though many possibilities have been proposed. They did not take the shortest, most direct route to Canaan (which would have been about a 10 days’ journey along the Mediterranean coastline), but set out in the direction of Mt Sinai, where Moses had earlier met God at the burning bush. As a sign that Moses had been sent to deliver the people, God told Moses he would bring them to that same spot, where they would worship God (Ex 3:12). The Hebrews did not forget the request of Joseph to carry his bones with them when they returned to their own land (Gn 50:25; Ex 13:19).<\/p>\n<p>As the people journeyed, they were preceded by a pillar of cloud during the day and a pillar of fire at night. The cloud represented the presence of God with his people and guided them along the route they should travel.<\/p>\n<p>Back in Egypt, Pharaoh was having second thoughts about letting the Hebrews leave the land and decided to pursue them with his army and bring them back. When the Hebrews saw the approaching cloud of dust and realized that the Egyptian army was pursuing them, they were terrified. The sea lay ahead of them and the Egyptians were behind; there seemed to be no way of escape. The people turned on Moses, blaming him for bringing them out of Egypt. God again assured them that they did not need to be afraid or do anything to defend themselves. He promised to fight the battle for them and give them victory (Ex 14:14).<\/p>\n<p>The Lord parted the water of the Sea of Reeds (traditionally but erroneously referred to as the Red Sea) by a strong east wind and allowed the Israelites to pass through the sea on dry ground to the other side. The Egyptians rushed after the Israelites, following them into the dry bed of the sea. But before they reached the other side, the waters rushed back together, destroying the Egyptian army in the midst of the sea and leaving the Israelites safe on the other side. The people celebrated their great deliverance in song (Ex 15) and then continued their journey. The narrative that follows describes the struggle of the Israelites to survive in the desert—problems of food and water, internal dissension, murmurings against Moses, and battles with enemies. Through all their experiences, Moses towers as the unifying force and great spiritual leader.<\/p>\n<p>In spite of having seen God’s great act of deliverance so recently, the faith of the Israelites was not strong. Three days later they came to a place where the water was not fit to drink, and they began complaining against Moses. The Lord showed Moses how to purify the water, and the people’s needs were satisfied (Ex 15:22-25). When they reached the wilderness of Sin, they complained again, this time because of lack of food. God met their need by supplying manna, a breadlike substance that would serve as their food until they came to Canaan (16:1-21). Later, camped at Rephidim, the people complained again, this time for lack of water. Once again God met their needs by supplying water from the rock at Horeb (17:1-7). The Amalekites attacked them while they were still camped at Rephidim, but God gave a great victory to the Israelites (vv 8-13).<\/p>\n<p>Moses and the people reached Sinai and camped there. Jethro came to visit, bringing Moses’ wife and sons. Zipporah had apparently decided to return with her children to stay with her father rather than to go on to Egypt with Moses. It was a joyful reunion, and Jethro made a burnt offering and sacrifices to God (an act that has evoked the suggestion that Jethro was a true worshiper of God, though nothing is known of his links to the Hebrew faith). When Jethro observed Moses trying to settle all the disputes and problems of the Hebrews unaided, he proposed that Moses delegate responsibility for some of the lesser matters to able men chosen from among the people. Moses accepted the suggestion, and shortly afterward Jethro returned to his own land. He did not remain at Sinai to participate in the ratification of the covenant (Ex 18:13-27).<\/p>\n<h5>Giving of the Law at Sinai<\/h5>\n<p>God had kept his promises to Moses. He had delivered the Hebrews from their Egyptian bondage and brought them to the very place where he had commissioned Moses to be their leader. He was now ready to enter into a covenant relationship with Israel. Amid a spectacular and terrifying scene of lightning, thunder, thick clouds, fire, smoke, and earthquake, God descended to the top of Sinai and called Moses to come up the mountain, where he remained 40 days to receive the law that would become the basis of the covenant.<\/p>\n<p>At Sinai, God was revealed as the God who demands exclusive allegiance in all areas of life and, at the same time, as the God who desires personal fellowship with his people.<\/p>\n<h5>Apostasy of the People<\/h5>\n<p>While Moses tarried on Mt Sinai, the people below became impatient and skeptical about his return, so they went to Aaron and asked him to make idols for them to worship. They contributed the gold earrings they were wearing. “Then Aaron took the gold, melted it down, and molded and tooled it into the shape of a calf. The people exclaimed, ‘O Israel, these are the gods who brought you out of Egypt!’ ” (Ex 32:4, <span>nlt<\/span>). The next day they joined in the worship of the idol with sacrifices and revelry. God told Moses what was taking place below and angrily declared that he was going to destroy the people but would make a great nation of Moses and his descendants. Moses immediately interceded on behalf of the people, and God’s wrath abated. Moses descended the mountain, carrying the two tablets of stone on which the law had been written, but when he entered the camp and saw what was taking place, he could not restrain his anger. He threw the stone tablets to the ground, ground the golden calf to powder, mixed it with water, and forced the people to drink it. He turned angrily to Aaron and demanded an explanation for the great sin that had been committed. Aaron lamely tried to shift the blame by minimizing his own role: “I threw them [the gold] into the fire—and out came this calf!” (v 24, <span>nlt<\/span>). Moses called for volunteers to carry out God’s judgment on the people for the great sin they had committed. Men of the tribe of Levi responded and executed about 3,000 men. Later they were commended and rewarded (Dt 33:9-10). Moses again interceded for the people, requesting that he be destroyed with the rest if God could not forgive them. God relented and promised Moses that the angel of the Lord would go with them still (Ex 32:34).<\/p>\n<p>Then Moses made a special request that he might be allowed to see the glory of the Lord. God instructed Moses to hew out two more tablets of stone like the ones he had destroyed and to return to the top of the mountain the next day. There the Lord passed before him and proclaimed his name: “I am the <span>Lord<\/span>, I am the <span>Lord<\/span>, the merciful and gracious God. I am slow to anger and rich in unfailing love and faithfulness” (Ex 34:6, <span>nlt<\/span>). Moses remained on the mountain another 40 days, where he received renewed warnings against idolatry and further instructions from the Lord, together with another copy of the Ten Commandments on tablets of stone. When Moses came down from the mountain, he was not aware that the skin of his face shone as a result of talking with God. At first the people were afraid to come near him, but he called them together and repeated all the Lord had said to him on the mountain. Afterward, he covered his face with a veil, which he removed only when he went into the presence of the Lord. Paul said the purpose of the veil was to prevent the people from seeing the heavenly light gradually fade from Moses’ face (2 Cor 3:13).<\/p>\n<h5>The Tabernacle and Establishment of the Priesthood<\/h5>\n<p>When Moses went up to the mountain the first time to receive the law from God, he was instructed to collect materials to be used in the construction of the tabernacle or tent. Gold, silver, bronze, blue and purple and scarlet yarn, fine twined linen, goats’ hair, tanned rams’ skins, goatskins, and acacia wood would be needed, along with oil for the lamps, spices for the anointing oil and for the fragrant incense, onyx stones, and stones for setting (Ex 25:3-7). The pattern for construction was also given to him, together with the ritual to be used for the consecration of the priests. A man named Bezalel was put in charge of the construction of the tabernacle, assisted by Oholiab (31:1-6). The tabernacle was portable like a tent so that it could be taken down and moved from place to place as the Hebrews continued their journey toward Canaan.<\/p>\n<p>In addition to giving Moses directions for the tabernacle, God also instructed him concerning the sacrifices that were to be brought: the burnt offering, grain offering, peace offering, sin offering, and guilt offering (Lv 1–7). The solemn ceremony for ordaining Aaron and his sons as priests and for inaugurating the worship practices were to be performed by Moses (chs 8–9).<\/p>\n<p>Sometime after this solemn inauguration of the religious ritual actually took place, Nadab and Abihu, two of Aaron’s four sons, offered unauthorized fire before the Lord. A fire came out from the Lord and destroyed them. Moses forbade Aaron and his sons Eleazar and Ithamar to express grief because of the sinfulness of the act (Lv 10:1-7). The nature of their sin is difficult to determine, but it surely involved a violation of God’s holiness. Therefore, it is appropriate that a large part of the remainder of the book of Leviticus gives regulations that stress the holy living that God expected from his people.<\/p>\n<h5>From Sinai to Kadesh<\/h5>\n<p>A year had elapsed from the time the Israelites left Egypt until the census was taken (Nm 9:1). God reminded the people that it was time to observe the Passover, which they did, and a month later they set out from Sinai and came to the wilderness of Paran. Along the way they complained about the unvarying diet of manna and they longed for the fish, cucumbers, melons, leeks, onions, and garlic they had eaten in Egypt (11:4-6). In anger God sent quail in abundance, but even while the people were devouring the meat, God sent a great plague that killed many Israelites. The complaining attitude of the people was shared even by Miriam and Aaron. They began to speak against the Cushite woman Moses had married (12:1-2). It is not certain whether the Cushite was an Ethiopian or whether this was another way of referring to Zipporah. If Moses did marry a second time, no mention is made of it elsewhere in the OT. Moses made no reply to the accusations of his brother and sister. It was not necessary, for God intervened in defense of his servant. He smote Miriam with leprosy for her part in speaking against Moses, and when Aaron saw what had happened to Miriam, he acknowledged that they both had sinned. Miriam’s leprosy was removed in response to Moses’ fervent intercession.<\/p>\n\n<p>While the people were encamped at Kadesh (also called Kadesh-barnea—Nm 32:8) in the wilderness of Paran, Moses sent 12 men into Canaan, one from each tribe, to spy out the land in preparation for the Israelite entry. After 40 days the spies returned and, though they acknowledged that the land was fertile and inviting, 10 of them were afraid of the Canaanite inhabitants and advised against going into the land. Only Joshua and Caleb were willing to go ahead and occupy the territory. The entire congregation joined the protest against going in and determined to choose a new leader and return to Egypt rather than risk death by the sword in Canaan. They threatened to stone Moses and Aaron. At that moment God intervened and would have destroyed all the people on the spot except for the intervention of Moses (13:1–14:19). He declared that, if God did not bring the people into Canaan, the nations round about would conclude that the God of the Israelites was unable to bring them into the land. Once again God acquiesced to Moses’ request to pardon the people but said that none of them 20 years and older who had complained against him would be allowed to enter the land. All the people would wander in the wilderness for 40 years until that generation died, and then their children would be allowed to enter Canaan (14:29-33). When they heard the Lord’s sentence upon them, the people quickly decided to lift the sentence of judgment by entering the land at once, but God was not with them, and they suffered a disastrous defeat at the hands of the Amalekites and Canaanites.<\/p>\n<h5>Forty Years in the Wilderness<\/h5>\n<p>Very little is known about events during the 40 years of wilderness wanderings. In spite of the judgment that had already come upon them, the people did not seem to change their ways. A man named Korah led another rebellion against the authority of Moses and Aaron. God would not listen to the pleas of Moses and Aaron on behalf of these dissidents (Nm 16:22-24), but told the congregation to separate itself from the tents of Korah and his conspirators. While the people watched, the ground split open and swallowed up the rebellious factions together with their households and all their possessions. Though the rest of the Israelites witnessed the fate of the rebels, it did not deter them from again turning on Moses and Aaron. At this, God told Moses to remove himself from the murmuring congregation in order that he could take vengeance. Though Moses offered atonement for the people’s sins, 14,700 died by plague before the punishment was ended. To demonstrate further to the people that Moses was his chosen leader, the Lord instructed Moses to take rods, one for each tribe, and to deposit them in the tent of meeting. God would cause the rod of the man chosen by him to sprout, and so silence the murmurings of the people. The rod belonging to Aaron sprouted and budded and bloomed, but the people only complained more.<\/p>\n<p>As the people neared the end of their years of wilderness wanderings, Miriam died in Kadesh and was buried there (Nm 20:1). Soon after, the people began to complain once more for lack of water. God instructed Moses to speak to a rock that would bring forth water to satisfy the needs of the people. Instead of speaking to the rock, Moses struck it twice with his rod. The water came forth, but God rebuked Moses and Aaron: “Because you did not trust me enough to demonstrate my holiness to the people of Israel, you will not lead them into the land I am giving them!” (v 12, <span>nlt<\/span>). The nature of the sin is not clear, but Moses and Aaron were apparently taking to themselves honor that belonged to God alone. Because of the sin, they were denied the privilege of leading the Israelites into the Promised Land. The punishment may seem too severe for the sin, but it shows that the privileged role of leadership given to Moses and Aaron carried with it an unusual measure of responsibility.<\/p>\n<p>The people then journeyed from Kadesh to Mt Hor on the border of the land of Edom, where Aaron died. Moses took his priestly garments from him and gave them to Eleazar, his son, thereby transferring the priestly office (Nm 20:28).<\/p>\n<p>As the people came closer to their destination, resistance on the part of the native population increased. There was a skirmish with the king of Arad and his forces at Hormah, resulting in a victory for Israel (Nm 21:1-3). As they journeyed around Edom, some of the Israelites began speaking against God and Moses because there was no food or water and they were tired of eating manna. This time the Lord sent poisonous snakes among the people, and many of them died of the venomous bites. Those who had not yet been bitten came to Moses, acknowledged their sin, and asked that the serpents be removed from their midst. God instructed Moses to make a serpent of bronze and set it on a pole. If a person bitten by a serpent looked up at the bronze serpent, he or she would live.<\/p>\n<p>As the Israelites approached the territory of Sihon, king of the Amorites, they sent messengers asking permission to pass peaceably through his land. Instead of granting the request, Sihon gathered his army together and fought against Israel. He was killed in the battle, and his land and cities were taken and occupied by the Hebrews (Nm 21:21-25).<\/p>\n<h5>Arrival at the Jordan River<\/h5>\n<p>After their victory over Sihon, the Israelites set out again and encamped in the plains of Moab on the east side of the Jordan River facing Jericho, in full view of the Promised Land. The Moabites were terrified by the presence of these people because they had heard what happened to the Amorites. Their king, Balak, hired a magician named Balaam to curse the Israelites. Three times Balaam attempted to curse them, but each time God turned his words into a blessing (Nm 22–24). Though unable to curse the Israelites, Balaam was responsible for an even greater calamity. He advised the Moabites to entice the Israelites to sacrifice to their gods and bow down to them (Nm 25:1-3; 31:16; 2 Pt 2:15; Rv 2:14). While the people were worshiping the Moabite deity, Baal of Peor, God’s anger was kindled against them, and he sent a plague that killed 24,000 of them (Nm 25:9). It was Israel’s first encounter with the seductive allurement of licentious idolatry and an ominous foreview of what would happen after they settled down in Canaan. Their continued attraction to idolatry would be their final undoing.<\/p>\n<p>After the plague, God instructed Moses and Eleazar to take another census of the people like the one almost 40 years earlier. A whole generation of Israelites had died in the wilderness, but they had been replaced by an almost equal number, so that now there were 601,730 men 20 years and older who were able to go to war (Nm 26:51). Not a man remained of those who had been counted in the first census, except Caleb and Joshua.<\/p>\n<p>The Lord instructed Moses to lay hands on Joshua and commission him as the new leader in the sight of Eleazar the priest and all the congregation (Nm 27:12-23). In addition, the Lord gave Moses instructions concerning feasts and offerings and vows (chs 28–30). God ordered Moses, as his last act as leader, to avenge the Israelites on the Midianites. In that battle the armies of Israel gained a great victory over the Midianites, killing their kings, their men, and also Balaam.<\/p>\n<p>The Lord gave instructions to Moses concerning the boundaries that would mark the Promised Land and named the men who would divide the land among the tribes (Nm 34). He also ordered that 48 cities be given to the Levites, the priestly tribe, as their portion. Six of these were designated as cities of refuge where murderers could flee so that they would not be killed by those seeking vengeance without having an opportunity to stand before the congregation for judgment (ch 35).<\/p>\n<h5>Moses’ Death<\/h5>\n<p>The book of Deuteronomy has often been called Moses’ valedictory speech to the people, for in it Moses is not merely the chief speaker but the only speaker. With the congregation of his people gathered before him, he rehearsed all that God had done for them since leaving Sinai, and he reminded them of their failure to enter the Promised Land 38 years earlier (Dt 2:14). He recalled his plea that God would let him cross the Jordan and see the land that was to be the home of the people, but God responded that Moses would only be allowed to view the land from the top of Pisgah. Moses then exhorted the people to obey the statutes and ordinances that had been given to them in order to experience God’s blessings in the land.<\/p>\n\n<p>As the day of Moses’ death approached, the Lord ordered Moses and Joshua to present themselves at the tent of meeting in order for Joshua to be commissioned as the new leader (Dt 31:14-23). Before his death, Moses pronounced a blessing upon all the Israelites (ch 33). Having completed these tasks, Moses went up from the plains of Moab to Mt Nebo, and to the top of Pisgah. From there God showed him the land promised long ago to Abraham, Isaac, and Jacob—the land that was soon to be the home of the wandering Israelite tribes. Again God told him that he would not be allowed to cross over the Jordan. Moses died there and God buried him somewhere in the valley in the land of Moab opposite Beth-peor (34:6). Moses was 120 years old when he died, and the Israelites mourned his death for 30 days. The finest tribute to Moses is found in the closing words of the book of Deuteronomy, “There has never been another prophet like Moses, whom the <span>Lord<\/span> knew face to face” (v 10).<\/p>\n<p class=\"h2\" id=\"MosesintheNewTestament\">Moses in the New Testament<\/p>\n<p>All Jews and Christians in apostolic times considered Moses the author of the Pentateuch. Such expressions as “the law of Moses” (Lk 2:22), “Moses commanded” (Mt 19:7), “Moses said” (Mk 7:10) “and Moses wrote” (12:19) shows that his name was synonymous with the OT books attributed to him. He is mentioned in the NT more than any other OT figure, a total of 79 times. His role as lawgiver is emphasized more than any other aspect of his life (Mt 8:4; Mk 7:10; Jn 1:17; Acts 15:1). He appears at the transfiguration of Jesus as the representative of OT law, along with Elijah as the representative of OT prophets (Mt 17:1-3).<\/p>\n<p>Moses’ role as prophet is also mentioned in the NT. As a prophet, he spoke of the coming Messiah and his sufferings (Lk 24:25-27; Acts 3:22). The NT also draws from the life and experiences of Moses to show patterns of life under the new covenant. The nativity story of Jesus parallels the Mosaic story of the infant deliverer being rescued from the evil designs of an earthly despot (Mt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount parallels the giving of the law at Sinai (Mt 5–7) and presents Jesus as the authoritative interpreter of the will of God. Contrast between the old law and the new relationship with God is especially marked in the book of Galatians. The comparison of Moses with Christ is an important emphasis of the book of Hebrews (Heb 3:5-6; 9:11-22). John contrasted the law that was given through Moses with the grace and truth that came through Jesus Christ (Jn 1:17). He also contrasted the manna in the wilderness to Jesus as “the bread of life” (6:30-35).<\/p>\n<p>Other references to Moses or to events associated with him include his birth (Acts 7:20; Heb 11:23), the burning bush (Lk 20:37), the magicians of Egypt (2 Tm 3:8), the Passover (Heb 11:28), the exodus (3:16), crossing of the sea (1 Cor 10:2), the covenant sacrifice at Sinai (Mt 26:28), the manna (1 Cor 10:3), the glory on Moses’ face (2 Cor 3:7-18), water from the rock (1 Cor 10:4), the bronze serpent (Jn 3:14), and the song of Moses (Rv 15:3).<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Exodus, The; Israel, History of; Plagues upon Egypt; Priests and Levites; Tabernacle; Temple; Commandments, The Ten; Wilderness Wanderings.<\/p>","content_en":"<h3>MOSES<\/h3>\n<p>Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation.<\/p>\n<p>The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:17; Ps 18:16). If, however, it is an Egyptian name given him by the daughter of Pharaoh who found him, it is more likely from an Egyptian word for “son” (also found as part of many well-known Egyptian names such as Ahmose, Thutmose, and Ramses). No one else in the OT bears this name.<\/p>\n<p>Without question, the greatest figure in the OT (mentioned by name 767 times), his influence also extends to the pages of the NT (where he is mentioned 79 times). The first 40 years of his life were spent in the household of Pharaoh (Acts 7:23), where he was instructed in all the wisdom of the Egyptians. The next 40 years he spent in Midian as a fugitive from the wrath of Pharaoh, after killing an Egyptian who was mistreating a Hebrew. His last 40 years were devoted to leading the Israelites out of bondage in Egypt to the land God had promised to Abraham and his descendants (Gn 12:1-3). He died at the age of 120 after leading the Israelites successfully through 40 years of wandering in the wilderness to the very edge of the Promised Land on the east side of the Jordan River (Dt 34:7). He is one of the great figures in all of history, a man who took a group of slaves and, under inconceivably difficult circumstances, molded them into a nation that has influenced and altered the entire course of history.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• The First 40 Years—In Egypt<\/p>\n<p>• The Second 40 Years—In Midian<\/p>\n<p>• The Third 40 Years—From Egypt to Canaan<\/p>\n<p>• Moses in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The only source of information for the life of Moses is the Bible. Archaeology confirms the credibility of the events associated with Moses, but it has never provided any specific confirmation of his existence or work. His story begins with the arrival in Egypt of Jacob, his sons, and their families during a time of famine in Canaan. Invited by Joseph and welcomed by Pharaoh, the family settled down in northeast Egypt in an area known as Goshen, where they remained for 430 years (Ex 12:40). With the passing of time, their numbers grew rapidly, so that the land was filled with them (1:7). A new king arose over Egypt who did not know Joseph. The biblical account does not give the name of this pharaoh, and there has never been agreement as to his identity. He has most frequently been identified as Thutmose III (1504–1451 <span>BC<\/span>), Seti I (1304–1290 <span>BC<\/span>), or Ramses II (1290–1224 <span>BC<\/span>). Out of fear that their growing numbers might become a threat to the security of his nation, Pharaoh determined to take measures to reduce their number. He put them to work building the store cities of Pithom and Rameses, but the severity of the work did not diminish them. He next tried to enlist the cooperation of the midwives to destroy the male babies, but they would not carry out his orders. He then ordered his own people to drown the male infants in the Nile River. Against the background of this first-known Jewish persecution, the baby Moses was born.<\/p>\n<p class=\"h2\" id=\"TheFirst40YearsInEgypt\">The First 40 Years—In Egypt<\/p>\n<h5>Birth and Early Life<\/h5>\n<p>A man of the family of Levi named Amram married his father’s sister Jochebed (Ex 6:20; cf. 2:1). Their first son, Aaron, three years older than Moses, was born before the command to drown the Hebrew babies was given, as there is no indication that his life was in danger. However, the cruel order was in force when Moses was born, and after three months, when his mother could no longer hide him, she took a basket made of bulrushes and daubed it with bitumen and pitch. She put the baby into the basket and placed it among the reeds along the banks of the river. An older sister, Miriam, stayed near the river to see what would happen. Soon the daughter of Pharaoh (identified by Josephus as Thermuthis and by others as Hatshepsut, but whose actual identity cannot be determined) came to the river to bathe, as was her custom. She discovered the baby, recognized it as one of the Hebrew children, and determined that she would raise the child as her own. Miriam emerged from her hiding place and offered to secure a Hebrew woman to nurse the child, an arrangement that was agreeable to the princess. Miriam took the baby to his own mother, who kept him for perhaps two or three years (cf. 1 Sm 1:19-24). Nothing is recorded of those formative years. Whether his mother continued seeing him during his later childhood and young manhood or revealed his true identity to him or taught him the Hebrew faith are matters of speculation. Moses was instructed in all the wisdom of the Egyptians, as would befit a member of the royal household, and he became mighty in his words and deeds (Acts 7:22).<\/p>\n<h5>Identification with His Own People<\/h5>\n<p>Just when Moses became aware that he was a Hebrew rather than Egyptian cannot be known, but it is clear that he knew it by the time he was 40 years old. One day he went out to visit his people and to observe their treatment, for the cruel measures taken against them by Pharaoh at the time of Moses’ birth had not been lifted. Seeing an Egyptian beating a Hebrew, Moses in great anger killed the Egyptian and buried him. He thought the deed had gone unnoticed until the next day when he encountered two Hebrews fighting with each other. When he tried to act as peacemaker, they both turned on him and accused him of murder: “Who made you a prince and a judge over us? Do you mean to kill me, as you killed the Egyptian?” (Ex 2:14, <span>rsv<\/span>). Acts 7:25 adds: “He supposed that his brethren understood that God was giving them deliverance by his hand” (<span>rsv<\/span>). Aware that being a member of Pharaoh’s household would not exempt him from punishment now that the deed was known, Moses fled for his life to the land of Midian.<\/p>\n<p class=\"h2\" id=\"TheSecond40YearsInMidian\">The Second 40 Years—In Midian<\/p>\n<h5>Marriage into the Family of Jethro<\/h5>\n<p>Soon after arriving in Midian, Moses sat down by a well, where he observed the seven daughters of the priest of Midian who had come to the well to draw water for their father’s flock. Shepherds came and drove them away, but Moses intervened and helped them water their animals. When Jethro (Ex 3:1; also called Reuel, 2:18; Hobab, Nm 10:29) learned what had happened, he invited Moses to stay with his family and gave him Zipporah as his wife. (There is some disagreement among scholars regarding the identity of Hobab in Numbers 10:29; some think he was Moses’ father-in-law, while others maintain that Hobab was Moses’ brother-in-law. <em>See also<\/em> Hobab). Two children, Gershom (Ex 2:22) and Eliezer (18:4), were born to Moses and Zipporah during the years in Midian. Forty years passed, and Moses’ thoughts about his former life in Egypt must have faded into the past. He could not have foreseen that God would soon thrust him back into the midst of the court in Egypt, where he would confront the son of the now-dead pharaoh with the demand to release the Hebrew people from the bondage they had endured for so many years. God had not forgotten his people and was now ready to deliver them.<\/p>\n<h5>Encounter with God at the Burning Bush<\/h5>\n<p>One day, while Moses was taking care of the flocks of his father-in-law, he led them to Mt Horeb (known also as Sinai), where God appeared to him in a flame of fire out of the midst of a bush that burned but was not consumed. Moses approached to observe the strange sight more closely and heard God speak to him out of the bush, “Moses, Moses!” Moses replied, “Here am I.” Before he could come any nearer to the bush, God said, “Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground” (Ex 3:4-5, <span>rsv<\/span>). He further identified himself as the God of Abraham, Isaac, and Jacob. He assured Moses that he was aware of the cruel afflictions of his people and had heard their cries. Then he told of his plan to send Moses to Egypt to deliver his people from their bondage.<\/p>\n<p>Faced with a challenge that seemed beyond his capabilities, the aged Moses began making excuses for not accepting the task. God assured Moses that he would be with him (Ex 3:11-12). To his excuse that he would not be able to give an answer if the people asked him the name of the God he represented, God revealed his name in the cryptic statement, “ ‘<span>I Am the One Who Always Is<\/span>’ . . . Just tell them, ‘I <span>Am<\/span> has sent me to you’ ” (vv 13-14, <span>nlt<\/span>). Many interpretations have been proposed for the name. Whatever else it means, it undoubtedly suggests the self-existence and all-sufficiency of God. Moses then argued that the people would not believe him when he told them that God had sent him to deliver them from Egypt. In response God gave him three signs: When he cast his shepherd’s rod to the ground, it became a serpent. When he put his hand to his bosom, it became leprous. He was also told that when he would pour water from the Nile on the ground, it would become blood (Ex 4:1-9). Even armed with these powerful evidences of the presence of God with him, Moses raised still another objection, “O Lord, I’m just not a good speaker. I never have been, and I’m not now, even after you have spoken to me. I’m clumsy with words” (v 10, <span>nlt<\/span>). God told him that he would teach him what to say, but despite such assurance, Moses asked God to send someone else. In anger mingled with compassion, God made Moses’ brother, Aaron, the spokesman, but said his instructions would still be given directly to Moses.<\/p>\n<h5>Return to Egypt<\/h5>\n<p>Moses took his wife and sons and set out for Egypt, telling his father-in-law only that he wanted to go back to Egypt to visit his kinsmen there (Ex 4:18). The biblical account says he put his wife and sons on the same donkey to journey back to Egypt (v 20). The fact that all three rode the same animal indicates that both children were quite young and had not been born in the early years of Moses’ marriage. At a lodging place along the way a strange thing happened. The Lord met him and sought to kill him (v 24), apparently because Moses had failed to circumcise the baby before leaving Midian. When Zipporah realized that Moses’ life was in danger, she performed the rite herself and said to her husband, “What a blood-smeared bridegroom you are to me!” (v 25, <span>nlt<\/span>). Whatever else may have been involved in this unusual encounter with God, it was a solemn reminder that the one who was to be the leader of the covenant people must not himself neglect any part of the covenant (Gn 17:10-14).<\/p>\n<p>God told Aaron (who was still in Egypt) to go to the mountain where Moses had encountered God at the burning bush and meet his brother there. Moses told Aaron everything that had happened, and together they went to Egypt, gathered the elders together, and informed them of these matters. When Moses and Aaron performed the signs in the presence of the people, they believed these leaders had been sent by God to deliver them from their affliction (Ex 4:30-31).<\/p>\n<p class=\"h2\" id=\"TheThird40YearsFromEgypttoCanaan\">The Third 40 Years—From Egypt to Canaan<\/p>\n<h5>The Encounter with Pharaoh<\/h5>\n<p>Soon after his return to Egypt, Moses, accompanied by Aaron, went to Pharaoh and repeated the demands of the Lord, “Let my people go, for they must go out into the wilderness to hold a religious festival in my honor” (Ex 5:1, <span>nlt<\/span>). Pharaoh rejected the demand with the observation that he had never heard of this God of Moses. When one realizes that Egyptian kings considered themselves to be gods, the affront to Pharaoh becomes even more acute. Not only did he reject Moses’ demands, but he intensified the burdens of the Hebrews. Their work had up until then required them to make brick using straw provided for them, but now Pharaoh said they would have to gather their own straw and still produce the same number of bricks. The Hebrews turned in anguish and anger to Moses and blamed him for making them offensive in the sight of Pharaoh. Even Moses could not understand the turn of events and complained bitterly to God. God reassured Moses that he would deliver the Hebrews from their bondage, and moreover, he would bring them into the land he had promised Abraham, Isaac, and Jacob. He then instructed Moses to return to Pharaoh and repeat the demand to release the Hebrews upon threat of severe reprisal if the demand were ignored.<\/p>\n<p>Ushered again into Pharaoh’s presence, Moses repeated his request for release of the Israelites. He attempted to impress Pharaoh by turning his rod into a serpent, but the Egyptian wise men, through their secret arts, were able to duplicate the miracle, so Pharaoh’s heart remained hardened and he would not listen to Moses. In rapid succession Moses brought nine plagues upon the land of Egypt to show the omnipotence of God to force the compliance of Pharaoh. These included a plague in which the water of the Nile turned to blood, a plague of frogs, one of gnats, then of flies, a plague on the livestock, boils on the people, plagues of hail, locusts, and complete darkness. During the plagues of the frogs, flies, hail, locusts, and darkness, Pharaoh was distraught and would temporarily relent and agree to Moses’ demands, but as soon as the plague was lifted, his heart hardened and he would retract his promise. The outcome of the first nine plagues was terrible devastation of the land of Egypt, but the Israelites were not released. There was yet one more plague in store, the most terrible of all.<\/p>\n<h5>The First Passover<\/h5>\n<p>God told Moses that there remained one more plague in store for the Egyptians: “All the firstborn sons will die in every family in Egypt, from the oldest son of Pharaoh, who sits on the throne, to the oldest son of his lowliest slave. Even the firstborn of the animals will die” (Ex 11:5, <span>nlt<\/span>). Furthermore, he assured Moses that the plague would not touch a single household of the Hebrews, “Then you will know that the <span>Lord<\/span> makes a distinction between the Egyptians and the Israelites” (v 7, <span>nlt<\/span>).<\/p>\n<p>God instructed the people through Moses and Aaron to make their preparations for leaving the land in haste. They were to go to the Egyptians and ask them for their jewels of silver and gold (Ex 11:2-3), a request to which the Egyptians agreed, perhaps out of fear of the Hebrews and in the belief that the gifts would bring about an end of the terrors that had struck the land. The Hebrews were also instructed to prepare a lamb for each family—small families could share—for the last meal to be eaten in the land of Egypt (a rite that became the pattern for the Jewish observance of the Passover for many centuries). Blood of the lamb was to be put on the doorposts and lintels of the houses in which the Passover meal was being eaten that night. The Hebrews were promised that wherever the blood was on the door, no harm would come to that household. They were also instructed to prepare unleavened bread. At midnight the death angel of the Lord killed all the firstborn in the land of Egypt, from the firstborn of Pharaoh himself to the lowest captive in a dungeon; not a single house of the Egyptians escaped tragedy. When Pharaoh saw what had happened, he ordered Moses and the people to leave the land at once (12:31-32). The biblical record says that about 600,000 Hebrew men left Egypt. Together with women and children, the total would have been in excess of 2 million people.<\/p>\n<h5>The Exodus from Egypt<\/h5>\n<p>The exodus is the central event of the OT and marks the birth of Israel as a nation. The Jewish people still look back to that event as the great redemptive act of God in history on behalf of his people, much as Christians look upon the cross as the great redemptive act of their faith.<\/p>\n\n<p>The exact route taken by the Hebrews out of Egypt cannot be determined today, though many possibilities have been proposed. They did not take the shortest, most direct route to Canaan (which would have been about a 10 days’ journey along the Mediterranean coastline), but set out in the direction of Mt Sinai, where Moses had earlier met God at the burning bush. As a sign that Moses had been sent to deliver the people, God told Moses he would bring them to that same spot, where they would worship God (Ex 3:12). The Hebrews did not forget the request of Joseph to carry his bones with them when they returned to their own land (Gn 50:25; Ex 13:19).<\/p>\n<p>As the people journeyed, they were preceded by a pillar of cloud during the day and a pillar of fire at night. The cloud represented the presence of God with his people and guided them along the route they should travel.<\/p>\n<p>Back in Egypt, Pharaoh was having second thoughts about letting the Hebrews leave the land and decided to pursue them with his army and bring them back. When the Hebrews saw the approaching cloud of dust and realized that the Egyptian army was pursuing them, they were terrified. The sea lay ahead of them and the Egyptians were behind; there seemed to be no way of escape. The people turned on Moses, blaming him for bringing them out of Egypt. God again assured them that they did not need to be afraid or do anything to defend themselves. He promised to fight the battle for them and give them victory (Ex 14:14).<\/p>\n<p>The Lord parted the water of the Sea of Reeds (traditionally but erroneously referred to as the Red Sea) by a strong east wind and allowed the Israelites to pass through the sea on dry ground to the other side. The Egyptians rushed after the Israelites, following them into the dry bed of the sea. But before they reached the other side, the waters rushed back together, destroying the Egyptian army in the midst of the sea and leaving the Israelites safe on the other side. The people celebrated their great deliverance in song (Ex 15) and then continued their journey. The narrative that follows describes the struggle of the Israelites to survive in the desert—problems of food and water, internal dissension, murmurings against Moses, and battles with enemies. Through all their experiences, Moses towers as the unifying force and great spiritual leader.<\/p>\n<p>In spite of having seen God’s great act of deliverance so recently, the faith of the Israelites was not strong. Three days later they came to a place where the water was not fit to drink, and they began complaining against Moses. The Lord showed Moses how to purify the water, and the people’s needs were satisfied (Ex 15:22-25). When they reached the wilderness of Sin, they complained again, this time because of lack of food. God met their need by supplying manna, a breadlike substance that would serve as their food until they came to Canaan (16:1-21). Later, camped at Rephidim, the people complained again, this time for lack of water. Once again God met their needs by supplying water from the rock at Horeb (17:1-7). The Amalekites attacked them while they were still camped at Rephidim, but God gave a great victory to the Israelites (vv 8-13).<\/p>\n<p>Moses and the people reached Sinai and camped there. Jethro came to visit, bringing Moses’ wife and sons. Zipporah had apparently decided to return with her children to stay with her father rather than to go on to Egypt with Moses. It was a joyful reunion, and Jethro made a burnt offering and sacrifices to God (an act that has evoked the suggestion that Jethro was a true worshiper of God, though nothing is known of his links to the Hebrew faith). When Jethro observed Moses trying to settle all the disputes and problems of the Hebrews unaided, he proposed that Moses delegate responsibility for some of the lesser matters to able men chosen from among the people. Moses accepted the suggestion, and shortly afterward Jethro returned to his own land. He did not remain at Sinai to participate in the ratification of the covenant (Ex 18:13-27).<\/p>\n<h5>Giving of the Law at Sinai<\/h5>\n<p>God had kept his promises to Moses. He had delivered the Hebrews from their Egyptian bondage and brought them to the very place where he had commissioned Moses to be their leader. He was now ready to enter into a covenant relationship with Israel. Amid a spectacular and terrifying scene of lightning, thunder, thick clouds, fire, smoke, and earthquake, God descended to the top of Sinai and called Moses to come up the mountain, where he remained 40 days to receive the law that would become the basis of the covenant.<\/p>\n<p>At Sinai, God was revealed as the God who demands exclusive allegiance in all areas of life and, at the same time, as the God who desires personal fellowship with his people.<\/p>\n<h5>Apostasy of the People<\/h5>\n<p>While Moses tarried on Mt Sinai, the people below became impatient and skeptical about his return, so they went to Aaron and asked him to make idols for them to worship. They contributed the gold earrings they were wearing. “Then Aaron took the gold, melted it down, and molded and tooled it into the shape of a calf. The people exclaimed, ‘O Israel, these are the gods who brought you out of Egypt!’ ” (Ex 32:4, <span>nlt<\/span>). The next day they joined in the worship of the idol with sacrifices and revelry. God told Moses what was taking place below and angrily declared that he was going to destroy the people but would make a great nation of Moses and his descendants. Moses immediately interceded on behalf of the people, and God’s wrath abated. Moses descended the mountain, carrying the two tablets of stone on which the law had been written, but when he entered the camp and saw what was taking place, he could not restrain his anger. He threw the stone tablets to the ground, ground the golden calf to powder, mixed it with water, and forced the people to drink it. He turned angrily to Aaron and demanded an explanation for the great sin that had been committed. Aaron lamely tried to shift the blame by minimizing his own role: “I threw them [the gold] into the fire—and out came this calf!” (v 24, <span>nlt<\/span>). Moses called for volunteers to carry out God’s judgment on the people for the great sin they had committed. Men of the tribe of Levi responded and executed about 3,000 men. Later they were commended and rewarded (Dt 33:9-10). Moses again interceded for the people, requesting that he be destroyed with the rest if God could not forgive them. God relented and promised Moses that the angel of the Lord would go with them still (Ex 32:34).<\/p>\n<p>Then Moses made a special request that he might be allowed to see the glory of the Lord. God instructed Moses to hew out two more tablets of stone like the ones he had destroyed and to return to the top of the mountain the next day. There the Lord passed before him and proclaimed his name: “I am the <span>Lord<\/span>, I am the <span>Lord<\/span>, the merciful and gracious God. I am slow to anger and rich in unfailing love and faithfulness” (Ex 34:6, <span>nlt<\/span>). Moses remained on the mountain another 40 days, where he received renewed warnings against idolatry and further instructions from the Lord, together with another copy of the Ten Commandments on tablets of stone. When Moses came down from the mountain, he was not aware that the skin of his face shone as a result of talking with God. At first the people were afraid to come near him, but he called them together and repeated all the Lord had said to him on the mountain. Afterward, he covered his face with a veil, which he removed only when he went into the presence of the Lord. Paul said the purpose of the veil was to prevent the people from seeing the heavenly light gradually fade from Moses’ face (2 Cor 3:13).<\/p>\n<h5>The Tabernacle and Establishment of the Priesthood<\/h5>\n<p>When Moses went up to the mountain the first time to receive the law from God, he was instructed to collect materials to be used in the construction of the tabernacle or tent. Gold, silver, bronze, blue and purple and scarlet yarn, fine twined linen, goats’ hair, tanned rams’ skins, goatskins, and acacia wood would be needed, along with oil for the lamps, spices for the anointing oil and for the fragrant incense, onyx stones, and stones for setting (Ex 25:3-7). The pattern for construction was also given to him, together with the ritual to be used for the consecration of the priests. A man named Bezalel was put in charge of the construction of the tabernacle, assisted by Oholiab (31:1-6). The tabernacle was portable like a tent so that it could be taken down and moved from place to place as the Hebrews continued their journey toward Canaan.<\/p>\n<p>In addition to giving Moses directions for the tabernacle, God also instructed him concerning the sacrifices that were to be brought: the burnt offering, grain offering, peace offering, sin offering, and guilt offering (Lv 1–7). The solemn ceremony for ordaining Aaron and his sons as priests and for inaugurating the worship practices were to be performed by Moses (chs 8–9).<\/p>\n<p>Sometime after this solemn inauguration of the religious ritual actually took place, Nadab and Abihu, two of Aaron’s four sons, offered unauthorized fire before the Lord. A fire came out from the Lord and destroyed them. Moses forbade Aaron and his sons Eleazar and Ithamar to express grief because of the sinfulness of the act (Lv 10:1-7). The nature of their sin is difficult to determine, but it surely involved a violation of God’s holiness. Therefore, it is appropriate that a large part of the remainder of the book of Leviticus gives regulations that stress the holy living that God expected from his people.<\/p>\n<h5>From Sinai to Kadesh<\/h5>\n<p>A year had elapsed from the time the Israelites left Egypt until the census was taken (Nm 9:1). God reminded the people that it was time to observe the Passover, which they did, and a month later they set out from Sinai and came to the wilderness of Paran. Along the way they complained about the unvarying diet of manna and they longed for the fish, cucumbers, melons, leeks, onions, and garlic they had eaten in Egypt (11:4-6). In anger God sent quail in abundance, but even while the people were devouring the meat, God sent a great plague that killed many Israelites. The complaining attitude of the people was shared even by Miriam and Aaron. They began to speak against the Cushite woman Moses had married (12:1-2). It is not certain whether the Cushite was an Ethiopian or whether this was another way of referring to Zipporah. If Moses did marry a second time, no mention is made of it elsewhere in the OT. Moses made no reply to the accusations of his brother and sister. It was not necessary, for God intervened in defense of his servant. He smote Miriam with leprosy for her part in speaking against Moses, and when Aaron saw what had happened to Miriam, he acknowledged that they both had sinned. Miriam’s leprosy was removed in response to Moses’ fervent intercession.<\/p>\n\n<p>While the people were encamped at Kadesh (also called Kadesh-barnea—Nm 32:8) in the wilderness of Paran, Moses sent 12 men into Canaan, one from each tribe, to spy out the land in preparation for the Israelite entry. After 40 days the spies returned and, though they acknowledged that the land was fertile and inviting, 10 of them were afraid of the Canaanite inhabitants and advised against going into the land. Only Joshua and Caleb were willing to go ahead and occupy the territory. The entire congregation joined the protest against going in and determined to choose a new leader and return to Egypt rather than risk death by the sword in Canaan. They threatened to stone Moses and Aaron. At that moment God intervened and would have destroyed all the people on the spot except for the intervention of Moses (13:1–14:19). He declared that, if God did not bring the people into Canaan, the nations round about would conclude that the God of the Israelites was unable to bring them into the land. Once again God acquiesced to Moses’ request to pardon the people but said that none of them 20 years and older who had complained against him would be allowed to enter the land. All the people would wander in the wilderness for 40 years until that generation died, and then their children would be allowed to enter Canaan (14:29-33). When they heard the Lord’s sentence upon them, the people quickly decided to lift the sentence of judgment by entering the land at once, but God was not with them, and they suffered a disastrous defeat at the hands of the Amalekites and Canaanites.<\/p>\n<h5>Forty Years in the Wilderness<\/h5>\n<p>Very little is known about events during the 40 years of wilderness wanderings. In spite of the judgment that had already come upon them, the people did not seem to change their ways. A man named Korah led another rebellion against the authority of Moses and Aaron. God would not listen to the pleas of Moses and Aaron on behalf of these dissidents (Nm 16:22-24), but told the congregation to separate itself from the tents of Korah and his conspirators. While the people watched, the ground split open and swallowed up the rebellious factions together with their households and all their possessions. Though the rest of the Israelites witnessed the fate of the rebels, it did not deter them from again turning on Moses and Aaron. At this, God told Moses to remove himself from the murmuring congregation in order that he could take vengeance. Though Moses offered atonement for the people’s sins, 14,700 died by plague before the punishment was ended. To demonstrate further to the people that Moses was his chosen leader, the Lord instructed Moses to take rods, one for each tribe, and to deposit them in the tent of meeting. God would cause the rod of the man chosen by him to sprout, and so silence the murmurings of the people. The rod belonging to Aaron sprouted and budded and bloomed, but the people only complained more.<\/p>\n<p>As the people neared the end of their years of wilderness wanderings, Miriam died in Kadesh and was buried there (Nm 20:1). Soon after, the people began to complain once more for lack of water. God instructed Moses to speak to a rock that would bring forth water to satisfy the needs of the people. Instead of speaking to the rock, Moses struck it twice with his rod. The water came forth, but God rebuked Moses and Aaron: “Because you did not trust me enough to demonstrate my holiness to the people of Israel, you will not lead them into the land I am giving them!” (v 12, <span>nlt<\/span>). The nature of the sin is not clear, but Moses and Aaron were apparently taking to themselves honor that belonged to God alone. Because of the sin, they were denied the privilege of leading the Israelites into the Promised Land. The punishment may seem too severe for the sin, but it shows that the privileged role of leadership given to Moses and Aaron carried with it an unusual measure of responsibility.<\/p>\n<p>The people then journeyed from Kadesh to Mt Hor on the border of the land of Edom, where Aaron died. Moses took his priestly garments from him and gave them to Eleazar, his son, thereby transferring the priestly office (Nm 20:28).<\/p>\n<p>As the people came closer to their destination, resistance on the part of the native population increased. There was a skirmish with the king of Arad and his forces at Hormah, resulting in a victory for Israel (Nm 21:1-3). As they journeyed around Edom, some of the Israelites began speaking against God and Moses because there was no food or water and they were tired of eating manna. This time the Lord sent poisonous snakes among the people, and many of them died of the venomous bites. Those who had not yet been bitten came to Moses, acknowledged their sin, and asked that the serpents be removed from their midst. God instructed Moses to make a serpent of bronze and set it on a pole. If a person bitten by a serpent looked up at the bronze serpent, he or she would live.<\/p>\n<p>As the Israelites approached the territory of Sihon, king of the Amorites, they sent messengers asking permission to pass peaceably through his land. Instead of granting the request, Sihon gathered his army together and fought against Israel. He was killed in the battle, and his land and cities were taken and occupied by the Hebrews (Nm 21:21-25).<\/p>\n<h5>Arrival at the Jordan River<\/h5>\n<p>After their victory over Sihon, the Israelites set out again and encamped in the plains of Moab on the east side of the Jordan River facing Jericho, in full view of the Promised Land. The Moabites were terrified by the presence of these people because they had heard what happened to the Amorites. Their king, Balak, hired a magician named Balaam to curse the Israelites. Three times Balaam attempted to curse them, but each time God turned his words into a blessing (Nm 22–24). Though unable to curse the Israelites, Balaam was responsible for an even greater calamity. He advised the Moabites to entice the Israelites to sacrifice to their gods and bow down to them (Nm 25:1-3; 31:16; 2 Pt 2:15; Rv 2:14). While the people were worshiping the Moabite deity, Baal of Peor, God’s anger was kindled against them, and he sent a plague that killed 24,000 of them (Nm 25:9). It was Israel’s first encounter with the seductive allurement of licentious idolatry and an ominous foreview of what would happen after they settled down in Canaan. Their continued attraction to idolatry would be their final undoing.<\/p>\n<p>After the plague, God instructed Moses and Eleazar to take another census of the people like the one almost 40 years earlier. A whole generation of Israelites had died in the wilderness, but they had been replaced by an almost equal number, so that now there were 601,730 men 20 years and older who were able to go to war (Nm 26:51). Not a man remained of those who had been counted in the first census, except Caleb and Joshua.<\/p>\n<p>The Lord instructed Moses to lay hands on Joshua and commission him as the new leader in the sight of Eleazar the priest and all the congregation (Nm 27:12-23). In addition, the Lord gave Moses instructions concerning feasts and offerings and vows (chs 28–30). God ordered Moses, as his last act as leader, to avenge the Israelites on the Midianites. In that battle the armies of Israel gained a great victory over the Midianites, killing their kings, their men, and also Balaam.<\/p>\n<p>The Lord gave instructions to Moses concerning the boundaries that would mark the Promised Land and named the men who would divide the land among the tribes (Nm 34). He also ordered that 48 cities be given to the Levites, the priestly tribe, as their portion. Six of these were designated as cities of refuge where murderers could flee so that they would not be killed by those seeking vengeance without having an opportunity to stand before the congregation for judgment (ch 35).<\/p>\n<h5>Moses’ Death<\/h5>\n<p>The book of Deuteronomy has often been called Moses’ valedictory speech to the people, for in it Moses is not merely the chief speaker but the only speaker. With the congregation of his people gathered before him, he rehearsed all that God had done for them since leaving Sinai, and he reminded them of their failure to enter the Promised Land 38 years earlier (Dt 2:14). He recalled his plea that God would let him cross the Jordan and see the land that was to be the home of the people, but God responded that Moses would only be allowed to view the land from the top of Pisgah. Moses then exhorted the people to obey the statutes and ordinances that had been given to them in order to experience God’s blessings in the land.<\/p>\n\n<p>As the day of Moses’ death approached, the Lord ordered Moses and Joshua to present themselves at the tent of meeting in order for Joshua to be commissioned as the new leader (Dt 31:14-23). Before his death, Moses pronounced a blessing upon all the Israelites (ch 33). Having completed these tasks, Moses went up from the plains of Moab to Mt Nebo, and to the top of Pisgah. From there God showed him the land promised long ago to Abraham, Isaac, and Jacob—the land that was soon to be the home of the wandering Israelite tribes. Again God told him that he would not be allowed to cross over the Jordan. Moses died there and God buried him somewhere in the valley in the land of Moab opposite Beth-peor (34:6). Moses was 120 years old when he died, and the Israelites mourned his death for 30 days. The finest tribute to Moses is found in the closing words of the book of Deuteronomy, “There has never been another prophet like Moses, whom the <span>Lord<\/span> knew face to face” (v 10).<\/p>\n<p class=\"h2\" id=\"MosesintheNewTestament\">Moses in the New Testament<\/p>\n<p>All Jews and Christians in apostolic times considered Moses the author of the Pentateuch. Such expressions as “the law of Moses” (Lk 2:22), “Moses commanded” (Mt 19:7), “Moses said” (Mk 7:10) “and Moses wrote” (12:19) shows that his name was synonymous with the OT books attributed to him. He is mentioned in the NT more than any other OT figure, a total of 79 times. His role as lawgiver is emphasized more than any other aspect of his life (Mt 8:4; Mk 7:10; Jn 1:17; Acts 15:1). He appears at the transfiguration of Jesus as the representative of OT law, along with Elijah as the representative of OT prophets (Mt 17:1-3).<\/p>\n<p>Moses’ role as prophet is also mentioned in the NT. As a prophet, he spoke of the coming Messiah and his sufferings (Lk 24:25-27; Acts 3:22). The NT also draws from the life and experiences of Moses to show patterns of life under the new covenant. The nativity story of Jesus parallels the Mosaic story of the infant deliverer being rescued from the evil designs of an earthly despot (Mt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount parallels the giving of the law at Sinai (Mt 5–7) and presents Jesus as the authoritative interpreter of the will of God. Contrast between the old law and the new relationship with God is especially marked in the book of Galatians. The comparison of Moses with Christ is an important emphasis of the book of Hebrews (Heb 3:5-6; 9:11-22). John contrasted the law that was given through Moses with the grace and truth that came through Jesus Christ (Jn 1:17). He also contrasted the manna in the wilderness to Jesus as “the bread of life” (6:30-35).<\/p>\n<p>Other references to Moses or to events associated with him include his birth (Acts 7:20; Heb 11:23), the burning bush (Lk 20:37), the magicians of Egypt (2 Tm 3:8), the Passover (Heb 11:28), the exodus (3:16), crossing of the sea (1 Cor 10:2), the covenant sacrifice at Sinai (Mt 26:28), the manna (1 Cor 10:3), the glory on Moses’ face (2 Cor 3:7-18), water from the rock (1 Cor 10:4), the bronze serpent (Jn 3:14), and the song of Moses (Rv 15:3).<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Exodus, The; Israel, History of; Plagues upon Egypt; Priests and Levites; Tabernacle; Temple; Commandments, The Ten; Wilderness Wanderings.<\/p>","summary_ro":"MOSES Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation. The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:1...","summary_en":"MOSES Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation. The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:1...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58911,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:23","title_en":"Study Note: Evrei 11:23","content_ro":"<p><strong>11:23<\/strong> <em>Moses’ parents:<\/em> See Exod 2:1-2. • <em>unusual<\/em> (or <em>attractive,<\/em> or <em>beautiful<\/em>): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God. • <em>the king’s command:<\/em> Exod 1:22.<\/p>","content_en":"<p><strong>11:23<\/strong> <em>Moses’ parents:<\/em> See Exod 2:1-2. • <em>unusual<\/em> (or <em>attractive,<\/em> or <em>beautiful<\/em>): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God. • <em>the king’s command:<\/em> Exod 1:22.<\/p>","summary_ro":"11:23 Moses’ parents: See Exod 2:1-2. • unusual (or attractive, or beautiful): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God. • the king’s command: Exod 1:22.","summary_en":"11:23 Moses’ parents: See Exod 2:1-2. • unusual (or attractive, or beautiful): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God. • the king’s command: Exod 1:22.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86537,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:23","title_en":"Study Note: Evrei 11:23","content_ro":"<p><strong>11:23<\/strong> <em>Moses’ parents:<\/em> See Exod 2:1-2. • <em>unusual<\/em> (or <em>attractive,<\/em> or <em>beautiful<\/em>): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God. • <em>the king’s command:<\/em> Exod 1:22.<\/p>","content_en":"<p><strong>11:23<\/strong> <em>Moses’ parents:<\/em> See Exod 2:1-2. • <em>unusual<\/em> (or <em>attractive,<\/em> or <em>beautiful<\/em>): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God. • <em>the king’s command:<\/em> Exod 1:22.<\/p>","summary_ro":"11:23 Moses’ parents: See Exod 2:1-2. • unusual (or attractive, or beautiful): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God. • the king’s command: Exod 1:22.","summary_en":"11:23 Moses’ parents: See Exod 2:1-2. • unusual (or attractive, or beautiful): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God. • the king’s command: Exod 1:22.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114163,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:23","title_en":"Study Note: Evrei 11:23","content_ro":"<p><strong>11:23<\/strong> <em>Moses’ parents:<\/em> See Exod 2:1-2. • <em>unusual<\/em> (or <em>attractive,<\/em> or <em>beautiful<\/em>): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God. • <em>the king’s command:<\/em> Exod 1:22.<\/p>","content_en":"<p><strong>11:23<\/strong> <em>Moses’ parents:<\/em> See Exod 2:1-2. • <em>unusual<\/em> (or <em>attractive,<\/em> or <em>beautiful<\/em>): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God. • <em>the king’s command:<\/em> Exod 1:22.<\/p>","summary_ro":"11:23 Moses’ parents: See Exod 2:1-2. • unusual (or attractive, or beautiful): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God. • the king’s command: Exod 1:22.","summary_en":"11:23 Moses’ parents: See Exod 2:1-2. • unusual (or attractive, or beautiful): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God. • the king’s command: Exod 1:22.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141789,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:23","title_en":"Study Note: Evrei 11:23","content_ro":"<p><strong>11:23<\/strong> <em>Moses’ parents:<\/em> See Exod 2:1-2. • <em>unusual<\/em> (or <em>attractive,<\/em> or <em>beautiful<\/em>): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God. • <em>the king’s command:<\/em> Exod 1:22.<\/p>","content_en":"<p><strong>11:23<\/strong> <em>Moses’ parents:<\/em> See Exod 2:1-2. • <em>unusual<\/em> (or <em>attractive,<\/em> or <em>beautiful<\/em>): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God. • <em>the king’s command:<\/em> Exod 1:22.<\/p>","summary_ro":"11:23 Moses’ parents: See Exod 2:1-2. • unusual (or attractive, or beautiful): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God. • the king’s command: Exod 1:22.","summary_en":"11:23 Moses’ parents: See Exod 2:1-2. • unusual (or attractive, or beautiful): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God. • the king’s command: Exod 1:22.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":11457,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Exodus","title_en":"Book of Exodus","content_ro":"<h3>EXODUS, Book of<\/h3>\n<p>Second book of the Bible, containing the story of God’s liberation of the people of Israel from slavery in Egypt. Few books of the OT are as important historically and theologically as the book of Exodus.<\/p>\n<p>Historically, the exodus event was the birth of Israel as a nation. At Mt Sinai a group of tribes who were descendants of Abraham became a nation ruled by God. The book of Exodus explains how the Israelites were able to resettle the land God had promised to Abraham and gives the basis for this religious, political, and social life.<\/p>\n<p>Theologically, the book of Exodus is so frequently referred to in the OT and NT that theologians speak of an “exodus motif.” In Psalm 68, for example, David received assurance in remembering that his God was the same one who rescued Israel from Egypt. The prophet Jeremiah compared the future regathering of Israel to their exodus from Egypt as an even more miraculous event (Jer 16:14-15). The return of Jesus and his parents from Egypt is associated with the exodus in Matthew 2:13-15. The deliverance of the Jewish people from Egypt was interpreted as a prototype for God’s freeing of all his people, both Israel and the church. Thus, the message of the book of Exodus is foundational to understanding God’s plan of salvation throughout the Bible.<\/p>\n<p>The English title “Exodus” comes from the Septuagint, a pre-Christian translation of the OT into Greek. The word means “a way out” or “departure” and refers to Israel’s rescue from Egypt. The Hebrew title is <span class=\"hebrew\" lang=\"he\">Shemoth<\/span> (“these are the names”), from the book’s opening words, referring to the names of the sons of Jacob who joined Joseph in Egypt.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to tradition, Exodus and the entire Pentateuch (first five books of the Bible) were written by Moses. Exodus was probably written at Mt Sinai or shortly after the events there, according to this view. There is much to support that claim: (1) The book states that Moses wrote God’s words in at least one book (Ex 17:14; 24:2, 7; 34:27-28). According to Deuteronomy 31:9, 24, Moses recorded God’s law in a book that was deposited beside the ark of the covenant as a witness for God. (2) Many OT writers referred to portions of Exodus as the “law of Moses” (1 Kgs 2:3; 2 Chr 34:14; Neh 8:1; 13:1). The NT, including the testimony of Jesus, calls Moses the author (Mk 7:10; 12:26; Jn 1:45; 7:19).<\/p>\n<p>Various other theories about the origin of Exodus have been proposed. Some scholars credit Moses with writing nearly the entire book. One writer claims that Moses was an unknown desert sheikh who never even met the Israelites. Some critics think they detect in the book several documents from various periods in Israel’s history that were finally put together by an editor centuries after Moses’ death. Others have isolated various literary forms, such as the “Song of Moses” (Ex 15), and traced their development. Another interpretation says that the exodus story was passed on by word of mouth for many generations before being written.<\/p>\n<p>Although such theories are held by biblical scholars, they deny what the text of the book repeatedly affirms: that Moses wrote Exodus. The book of Exodus contains evidence of being written by an eyewitness. Only such a person would recall, for example, that there were 12 fountains and 70 palm trees at Elim (Ex 15:27). The author shows a thorough knowledge of Egyptian court life, customs, and language. Some of the materials used to construct the tabernacle, such as acacia wood for its furniture (25:10) and rams’ skins for the outer covering (v 5), are found in Egypt and the Sinai Peninsula but not in Palestine. The book thus seems to have had a desert setting.<\/p>\n<p>Moses was not only commissioned by God to write the book of Exodus, but he was also well qualified. He was “instructed in all the wisdom of the Egyptians, and he was mighty in his words and deeds” (Acts 7:22, <span>rsv<\/span>). In addition, the 40 years spent in the wilderness of Midian and Sinai gave him a thorough knowledge of the geography and wildlife of the regions through which the Israelites traveled. The events of the exodus—deliverance from the Egyptians and God’s giving of the law—were so central to the history of Israel that Moses took special care to preserve the record so it could be passed on to following generations.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>If one accepts the traditional view that Moses wrote Exodus, then the book is to be dated in the time of Moses. Two dates are generally suggested for the exodus from Egypt.<\/p>\n\n<h5>The “Late Date” View<\/h5>\n<p>This view says that the pharaoh who oppressed the Israelites was Seti I (Sethos, c. 1304–1290 <span>BC<\/span>) and the pharaoh of the exodus was Ramses II (c. 1290–1224 <span>BC<\/span>). The exodus would thus have occurred in 1290, and the conquest of Canaan would have begun in 1250. There are two principal arguments for this view: (1) According to Exodus 1:11, the Israelites were forced to build the store city of Rameses; therefore, Ramses II must have been ruling at the time. But the city of Rameses could have existed earlier under a different name and then been renamed after Ramses II when he rebuilt it. Or there could have been an earlier monarch named Ramses who commissioned its construction. (2) There is archaeological evidence of movements of people and widespread destruction in Canaan around 1250 <span>BC<\/span>. If this destruction was caused by the Hebrew conquest under Joshua, it would place the exodus around 1290. But it could just as easily have been the result of social turbulence and anarchy in the period of the Israelite judges, or of the military activities of neighboring peoples.<\/p>\n<h5>The “Early Date” View<\/h5>\n<p>This view says that the pharaoh of the oppression was Thutmose III (c. 1504–1450 <span>BC<\/span>) and the pharaoh of the exodus was Amenhotep II (c. 1450–1424 <span>BC<\/span>). Thus, the exodus would have occurred about 1440, and the conquest would have begun around 1400. Three chief arguments support that view: (1) If the fourth year of King Solomon was 966 <span>BC<\/span>, then the 480 years of 1 Kings 6:1 would place the exodus at 1446. (2) If the time of Jephthah was 1100 <span>BC<\/span>, then the 300 years of Judges 11:26 would date the conquest at 1400. (3) The late date would not leave enough time for the period of the judges, which most chronologies indicate lasted between 300 and 400 years. On the basis of such biblical references to the date of the exodus, the early date appears preferable.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Some events in Egypt during the period covered by the book of Exodus shed additional light on the biblical record. Exodus 12:40 records that the Israelites lived in Egypt for 430 years. That would place the settling of Jacob and his family in Goshen (Gn 47:4, 11) at about 1870 <span>BC<\/span>, during the powerful 12th dynasty of Egypt’s Middle Kingdom. Around the turn of the century, two weaker dynasties followed. Semite invaders from Asia began to infiltrate northern (or Lower) Egypt. Those outsiders, known as the Hyksos, were able to displace the native dynasty with their own king around 1730. That was the “new king” who “did not know Joseph” (Ex 1:8). Being foreigners themselves, they were naturally concerned about the Israelites, who were too many and too mighty for them (v 9). Enslavement was the easiest solution to the problem of the Israelites. The Hyksos kings could use the new source of labor to enlarge Rameses, at that time the capital of Lower Egypt.<\/p>\n<p>Not until about 1580 <span>BC<\/span> were the Egyptians, led by Ahmose, able to drive out the Hyksos and reestablish an Egyptian line of kings. Because the Israelites were still multiplying, despite their hard labor, the pharaohs of the 18th dynasty continued their bondage and decreed that all male children must be killed. When Moses was born (c. 1560 <span>BC<\/span>), that edict was still in effect. Thutmose I (1539–1514), the great empire builder and third of that dynasty, was pharaoh.<\/p>\n<p>Thutmose I’s only surviving legal heir was a daughter, Hatshepsut. Her husband assumed the name Thutmose II (1514–1504). When he died, another of the pharaoh’s descendants was named the successor—Thutmose III (1504–1450), who was ten years old at the time. Hatshepsut took the kingdom from the young ruler and controlled it for 22 years (1503–1482). Such a strong-willed woman could have the nerve to disobey her father’s command by saving the life of a Hebrew baby and raising him in the palace at Thebes.<\/p>\n<p>Hatshepsut, who continued to rule despite Thutmose III’s coronation, possibly intended for Moses to have the throne, or at least a high position in the realm. Thutmose III, once he had full power after Hatshepsut’s death, would have been eager to do away with Moses. Moses’ hurried flight into the wilderness after killing the overseer fits well with such historical possibilities. Thutmose III’s death in 1450 <span>BC<\/span> opened the way for Moses to return and confront Pharaoh Amenhotep II with God’s command, “Let my people go.”<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The purpose of the book of Exodus is to show how God’s promise to Abraham (Gn 15:12-16) was fulfilled when the Lord rescued the Israelite descendants of Abraham from Egyptian bondage. It also explains the origin of the Passover festival, the beginning of the nation by God’s establishment of a covenant with Israel, and the giving of the law on Mt Sinai.<\/p>\n<p>The book of Exodus tells the moving story of a mighty God, creator of the universe, beyond all limitations of time and space, who intervenes in history on behalf of a helpless group of slaves. God defeats the ruler of the greatest empire on earth and then leads his oppressed people from that land to freedom. Exodus is the story of a single family that providentially grows into a multitude. Through God’s covenant a nation is formed, and through his law the nation is given stability and set apart from all its neighbors. The book of Exodus tells of an unusual man, whose 80 years of preparation are equally divided between the palace of a king and the pasture of a nomadic priest. Moses is a reluctant leader, but he defies the pharaoh, speaks with God face-to-face, and writes nearly one-fourth of the Hebrew Scriptures.<\/p>\n<p>The God of Exodus is faithful. He makes promises and keeps them. Genesis 15:13-16 records an amazing prophecy: “Then the <span>Lord<\/span> said to Abram, ‘Know of a surety that your descendants will be sojourners in a land that is not theirs, and will be slaves there, and they will be oppressed for four hundred years; but I will bring judgment on the nation which they serve, and afterward they shall come out with great possessions. . . . And they shall come back here in the fourth generation’ ” (<span>rsv<\/span>). In response to this promise, Joseph, “at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his burial” (Heb 11:22, <span>rsv<\/span>).<\/p>\n<p>That promise provides a background for the drama of redemption on which the book of Exodus focuses. Redemption can be defined as “deliverance from the power of an alien dominion, and enjoyment of the resulting freedom.” It speaks of a deliverer and what he does to achieve deliverance. The book of Exodus is full of the vocabulary of redemption. It tells of the God who “remembers” his promise to the Hebrew patriarchs (Ex 2:24; 6:5). God “comes down to deliver” the Israelites (3:8), or “save” them (14:30; 15:2), in order to “bring them” out of the land of Egypt (3:10-12). Redemption involves these aspects:<\/p>\n<p>1. The Lord is the author of redemption. In Exodus 6:1-8, as God answered Moses’ prayer to deliver his people, he used the pronoun “I” 18 times to emphasize that he was the one initiating the action. The Hebrew descendants of Abraham had known God primarily by the Hebrew name “El,” a common title in the ancient Near East for the supreme deity. But in Exodus, Israel learned that God is “Jehovah” or “Yahweh.” That is his personal name, a reminder that he is the God of the covenant who personally cares for his people’s welfare. In Exodus 3:14, God told Moses, “I am who I am” or “I will be who I will be.” Some scholars think that statement shows that the name Yahweh comes from the Hebrew verb “to be.” In any case, the concept of “name” in the Hebrew culture is synonymous with “character.” To know the name of God is to know something of his character. Israel knew God as the one who is eternally self-existent yet present with them wherever they would go, acting on their behalf (Ex 3:12; 33:14-16).<\/p>\n<li>2. The reason for redemption was God’s promise to the forefathers of the Israelites. When God heard the groaning of the people of Israel, he remembered his covenant with Abraham, with Isaac, and with Jacob (Ex 2:24; cf. 6:5). In response to their need, he selected an agent of redemption, the unwilling Moses. Moses exhausted every possible excuse, but God would not take no for an answer. Moses is a vivid example of how God prepares, empowers, and sustains his chosen servants, using them to accomplish his purpose.<\/li>\n<li>3. The motive of redemption was God’s grace and love (Ex 15:13; 20:6; 34:6-7). The purpose of redemption was that Israel and the Egyptians might know God (6:7; 7:5; 8:10; 14:18). The Lord worked so that all who were involved—Moses, the Israelites, Pharaoh, and the Egyptians—would be sure that he alone is God. The Hebrew understanding of knowledge is not primarily intellectual but experience-oriented. The desired response to God’s action is not mere mental assent but also faith and obedience.<\/li>\n<li>4. Redemption is achieved in Exodus by miracles (4:21)—all natural processes controlled supernaturally by God. They are variously described as signs and wonders (7:3), great acts of judgment (6:6; 7:4), and “the finger of God” (8:19). Such miracles were not frivolous fireworks but purposeful works of God. Some of the miracles prove that Moses was sent by God. The miraculous plagues proved that God is supreme, for each of them was a direct challenge to one of the gods of Egypt: Osiris the river god, Yeqt the frog god, Ra (Re) the sun god, Athor the cattle god. The miracles in the wilderness proved that God fulfills all the needs of his people.<\/li>\n<li>5. The pharaoh was the villain—a picture of rebellious humanity confronted by God’s command (Ex 4:21-23). Ten times the pharaoh hardened his heart. Yet, in a sense, it was God who hardened the pharaoh’s heart, effecting the king’s decision to defy him.<\/li>\n<li>6. The Passover marked the purchase of redemption (Ex 12:23-27; 15:16). It was a clear example of salvation by substitution. When the death angel saw the blood on the doorposts and lintels, he passed by.<\/li>\n<li>7. The recipients of God’s redemption in Exodus were the Israelites. God took them as his own special people (6:7), and they were no longer free to do as they pleased. Even before the exodus he had claimed them, telling Pharaoh, “Israel is my first-born son, and I say to you, ‘Let my son go that he may serve me’ ” (4:22-23, <span>rsv<\/span>).<\/li>\n<li>8. The demand of redemption was obedience. On the basis of his deliverance of the Israelites from bondage, God set forth the Ten Commandments (20:1-17) and the rest of the law for them to obey. The people, though quick to pledge their obedience (19:8; 24:3), were even quicker to disobey (32:8). Because the Lord is holy and wants his people to be holy and wholehearted in devotion (34:14), he must punish iniquity. But being compassionate, he also forgives. Throughout the centuries of Israel’s history, God pleaded with his people through the prophets to remember the exodus and repent (see Mi 6:3-4). The faithful responded in gratitude with Moses’ “song of redemption” (Ex 15; cf. Rv 15:3-4).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Exodus can be divided into four sections, each describing one aspect of God’s dealings with the Israelites during the 15th century <span>BC<\/span>.<\/p>\n<h5>God’s Unveiling (Ex 1–6)<\/h5>\n<p>The book of Exodus begins with the 70 descendants of Jacob who joined Joseph in Egypt for the duration of a famine that was afflicting their land (cf. Gn 46–50). After more than a century of prosperity for the Israelites in the land of Goshen, a new dynasty is established in Egypt whose leaders are not friendly toward Israel. In order to stem the rapid growth of the Hebrew people, the Egyptians force them to do hard labor, building storage cities for the pharaoh.<\/p>\n<p>A further command requires all Israelite male children to be killed at birth. The superintendents of the midwives do not comply, however, and God rewards them—not to show his approval of their lie but because they fear and obey God rather than the pharaoh. A new command calls for all male Israelite babies to be drowned in the Nile River. One special child, who escapes when Pharaoh’s daughter has his basket fished out of the Nile, is Moses. Ironically, Moses’ mother is paid by the princess to raise her own child, who grows up in the palace as the princess’s adopted son.<\/p>\n<p>As an adult, Moses chooses to identify with his Hebrew kin, a tribute to the early instruction given him by his godly parents (see Heb 11:24-26). He sets out to liberate Israel from the Egyptians, one man at a time. But he has to flee to Midian, at the eastern edge of the Sinai Peninsula or in Arabia beyond the northern top of the Gulf of Aqaba. Moses marries into the household of Jethro, also named Reuel. Reuel (“friend of God”) is probably the man’s personal name, and Jethro (“excellence”) his title. Because he is called a “priest of Midian” (Ex 2:16), some scholars have maintained a “Kenite hypothesis,” suggesting that Moses adopted the religion of his father-in-law and taught it to the Israelites. But the Bible states that Moses received his religion by a direct revelation from God. Jethro seems to believe only after he sees that God has rescued Israel from the Egyptians (18:10-11).<\/p>\n<p>While their future deliverer is in Midian, the Israelites continue to be oppressed and cry out to God in their misery (2:23-25). God responds by descending to his people. He came down to rescue Israel (3:8). He appears to Moses in a burning bush and identifies himself as the same God who promised the patriarchs a land “flowing with milk and honey” (3:17). Moses will lead the Israelites there, assisted by his brother, Aaron.<\/p>\n<p>Assured that God’s presence and miraculous signs will accompany him, Moses takes his wife Zipporah and his two sons and departs for Egypt. On the way, the Lord meets him and seeks to put him to death (4:24). That is probably the Hebrew way of saying that God strikes him with a mortal illness. Moses, who is going to deliver God’s people, has neglected the sign of the covenant in failing to circumcise one of his sons (Gn 17:14). Moses recovers after the rite is performed and continues on to Egypt, meeting Aaron at Mt Sinai. Their reception by the Israelites is more cordial than that of Pharaoh, who refuses to honor the God who sent Moses. Instead of releasing the Israelites to offer sacrifices to their God in the wilderness, he increases their burdens. The people complain to Moses, and Moses complains to God. God appears again to Moses (Ex 6), reassuring him that Israel will be delivered by divine power. God’s plan is not a failure—he is just beginning to put it into action.<\/p>\n<h5>God’s Deliverance (Ex 7–19)<\/h5>\n<p>Chapters 7–12 record ten plagues with which God afflicts the Egyptians. Even before the first of them, the pharaoh has hardened his heart to defy God (7:13). There are three cycles of three plagues each:<\/p>\n\n<p> The first three plagues affect both the Egyptians and the Israelites; the Israelites are protected from the final six. The Egyptian magicians are able to duplicate the first two plagues, but when the third strikes, they admit, “This is the finger of God” (8:19). After the plague of flies covers the land, the pharaoh offers Moses the first of four compromises, but Moses refuses all of them (8:25-29; 10:8-11, 24-29). The first plagues are merely unpleasant, but the final ones are destructive and inflict much suffering. Since all of the plagues are common to that area, they themselves are not miraculous. The miracle is how the phenomena are multiplied and limited to the land of Egypt.<\/p>\n<p>The nine plagues serve to harden the pharaoh’s heart even more, so God prepares one final stroke. The death of every firstborn male, among both animals and humans, will be the fatal blow. God warns the Israelites to get ready to leave. To avert the death angel, they must put blood from an unblemished yearling male sheep or goat on their doorways. While they are eating the Passover meal, the death angel begins moving through the land of Egypt. In anguish the pharaoh drives the Israelites from the land; the slaves are free at last. Just as he has promised, the Lord goes before the children of Israel in a pillar of cloud by day and of fire by night.<\/p>\n<p>But once again the pharaoh’s heart is hardened and he gives pursuit. God parts the waters of the sea with a great wind. The literal meaning of the name given that body of water is “sea of reeds.” It could refer to any shoreline where the water is sufficiently shallow for such plants to grow (see 1 Kgs 9:26, where the same term refers to the Gulf of Aqaba near Eloth). Whatever the location, there God hands the Egyptians their final defeat. The rescue is complete.<\/p>\n<p>Moses and the Israelites respond with renewed faith in the Lord and with a song of victory and praise (Ex 14:31–15:21). Soon, however, thanksgiving turns into grumbling because of bitter water (15:22-26), lack of meat and bread (16:1-15), and lack of water (17:1-7). In each situation God provides for their need. He also gives them victory over the Amalekites (vv 8-16). As the Israelites approach Mt Sinai, Moses’ family rejoins him, accompanied by Jethro. Jethro now confesses his faith in the God of the Israelites and shares in a fellowship meal with the leaders. He also assists Moses in reorganizing the judicial system, then returns to Midian (ch 18).<\/p>\n<p>The Israelites arrive at Mt Sinai, also called Horeb (3:1), and prepare to meet the Lord who has rescued them in fulfillment of his promise to Moses (v 12). The Lord establishes his covenant with Israel, taking them as his own possession, “a kingdom of priests, my holy nation.” They quickly respond, “We will certainly do everything the <span>Lord<\/span> asks of us” (19:5-8, <span>nlt<\/span>).<\/p>\n<h5>God’s Instruction (Ex 20–24)<\/h5>\n<p>The God who redeems a people, who literally “buys them back from slavery,” has a right to make certain demands of them. The commandments God gives to Israel at Sinai are not burdensome requirements but protective guidelines for living as God’s people (20:2-3).<\/p>\n<p>The Law (or Torah, meaning “instruction”) revealed at Sinai consists of three parts:<\/p>\n<p>1. The Ten Commandments (ch 20), addressing a person’s relationship to God and other people. Based on God’s nature (and therefore permanent), the Ten Commandments are unique in the history of the nations.<\/p>\n<li>2. The judgments (chs 21–23), social regulations for governing the people as a theocracy, similar in many ways to the law codes of Israel’s neighbors.<\/li>\n<li>3. Ordinances (chs 24–31) regulating religious ceremonies.<\/li>\n<p>All of the laws are given to Moses during the weeks he spends with God on the mountain.<\/p>\n<p>The Ten Commandments form the basis of all other laws in Israel (20:1-17). The first five deal with honoring the Lord, the second five with respecting one’s neighbor. The last commandment deals with one’s thoughts and intentions rather than with specific actions. It thus forms a safeguard against all sins not included in the first nine.<\/p>\n<p>The judgments recorded in chapters 21–23 deal with master-slave relationships (21:1-11), offenses punishable by death (vv 12-17), compensation for injury to persons or damage to property (21:18–22:15), various interpersonal relationships (22:16–23:9), and Sabbaths, feasts, and the offering of firstfruits (23:10-19). Many of the judgments would not take effect until Israel settled in the Promised Land. Accordingly, that section of the Law closes with a solemn warning against being rebellious and adopting pagan ways. It also contains a bright promise that God will drive out Israel’s enemies, protect his people from sickness, and grant them prosperity, if they obey the Lord’s commands (23:22).<\/p>\n<p>Exodus 24 records a reaffirmation of the covenant between God and Israel, as Moses seals it with the blood of a sacrifice. In response, God appears to the leaders of the people, giving them a glimpse of his splendor. Then Moses ascends the mountain one more time to receive the stone tablets containing the commandments, as well as further instructions regarding the meeting tent (tabernacle), the priesthood, and worship.<\/p>\n<h5>God’s Presence with his People (Ex 25–40)<\/h5>\n<p>After the Lord redeemed the Israelites, he told Moses, “I will make you my own special people, and I will be your God. And you will know that I am the <span>Lord<\/span> your God who has rescued you from your slavery in Egypt” (6:7, <span>nlt<\/span>). Moses had seen that wonderful promise fulfilled, yet one further step remained: “I want the people of Israel to build me a sacred residence where I can live among them” (25:8). God’s dwelling among his people is possible because God had descended to deliver the people and because they had pledged to meet his demands. God calls for a contribution from all whose hearts were willing to give, and he shows Moses a detailed pattern of the tabernacle and its furniture. Aaron and his sons are set apart to serve in the tent. Stipulations for the various offerings, including the Day of Atonement, are given. God tells Moses that he has chosen Bezalel and Oholiab to build the tabernacle and to craft its furnishings, having filled them with his Spirit.<\/p>\n<p>In the meantime the Israelites, who so recently promised total obedience, grow impatient as Moses lingers for 40 days on the mountain. They demand that Aaron make an idol for them. Under pressure, Aaron complies and forms a molten calf, a representation of a pagan deity (32:4).<\/p>\n<p>The Lord informs Moses of the people’s idolatry, revelry, and immorality and says that he is angry enough to destroy all of them and start again with Moses’ offspring. Moses pleads for Israel until the Lord relents, then descends from the mountain to punish the people. Moses pleads again for forgiveness for Israel, and God in mercy pardons their terrible sin (34:8-10).<\/p>\n<p>Once more God offers to make a covenant with the people (34:10). Moses spends another 40 days with the Lord, writing the commandments on tablets to replace those smashed when he saw the golden calf. When he returns to the people, his face shines from being in God’s presence, and he must keep it veiled.<\/p>\n<p>Now that Israel has been restored to God’s favor, the construction of the tabernacle can begin. The contributions are so generous that Moses must restrain the people from bringing any more. Finally, all is ready. Moses examines the tabernacle, and it is erected on the first day of the first month, nearly a year after the first Passover. The priests are consecrated, the lamps are lit, and the first burnt sacrifice is offered. A cloud descends, filling the tabernacle with the glory of the Lord. God dwells among his people, the goal of redemption has been attained, and the drama of the book of Exodus has come to an end.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Egypt, Egyptian; Exodus, The; Feasts and Festivals of Israel; Israel, History of; Moses; Plagues upon Egypt; Tabernacle; Temple; Commandments, The Ten.<\/p>","content_en":"<h3>EXODUS, Book of<\/h3>\n<p>Second book of the Bible, containing the story of God’s liberation of the people of Israel from slavery in Egypt. Few books of the OT are as important historically and theologically as the book of Exodus.<\/p>\n<p>Historically, the exodus event was the birth of Israel as a nation. At Mt Sinai a group of tribes who were descendants of Abraham became a nation ruled by God. The book of Exodus explains how the Israelites were able to resettle the land God had promised to Abraham and gives the basis for this religious, political, and social life.<\/p>\n<p>Theologically, the book of Exodus is so frequently referred to in the OT and NT that theologians speak of an “exodus motif.” In Psalm 68, for example, David received assurance in remembering that his God was the same one who rescued Israel from Egypt. The prophet Jeremiah compared the future regathering of Israel to their exodus from Egypt as an even more miraculous event (Jer 16:14-15). The return of Jesus and his parents from Egypt is associated with the exodus in Matthew 2:13-15. The deliverance of the Jewish people from Egypt was interpreted as a prototype for God’s freeing of all his people, both Israel and the church. Thus, the message of the book of Exodus is foundational to understanding God’s plan of salvation throughout the Bible.<\/p>\n<p>The English title “Exodus” comes from the Septuagint, a pre-Christian translation of the OT into Greek. The word means “a way out” or “departure” and refers to Israel’s rescue from Egypt. The Hebrew title is <span class=\"hebrew\" lang=\"he\">Shemoth<\/span> (“these are the names”), from the book’s opening words, referring to the names of the sons of Jacob who joined Joseph in Egypt.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to tradition, Exodus and the entire Pentateuch (first five books of the Bible) were written by Moses. Exodus was probably written at Mt Sinai or shortly after the events there, according to this view. There is much to support that claim: (1) The book states that Moses wrote God’s words in at least one book (Ex 17:14; 24:2, 7; 34:27-28). According to Deuteronomy 31:9, 24, Moses recorded God’s law in a book that was deposited beside the ark of the covenant as a witness for God. (2) Many OT writers referred to portions of Exodus as the “law of Moses” (1 Kgs 2:3; 2 Chr 34:14; Neh 8:1; 13:1). The NT, including the testimony of Jesus, calls Moses the author (Mk 7:10; 12:26; Jn 1:45; 7:19).<\/p>\n<p>Various other theories about the origin of Exodus have been proposed. Some scholars credit Moses with writing nearly the entire book. One writer claims that Moses was an unknown desert sheikh who never even met the Israelites. Some critics think they detect in the book several documents from various periods in Israel’s history that were finally put together by an editor centuries after Moses’ death. Others have isolated various literary forms, such as the “Song of Moses” (Ex 15), and traced their development. Another interpretation says that the exodus story was passed on by word of mouth for many generations before being written.<\/p>\n<p>Although such theories are held by biblical scholars, they deny what the text of the book repeatedly affirms: that Moses wrote Exodus. The book of Exodus contains evidence of being written by an eyewitness. Only such a person would recall, for example, that there were 12 fountains and 70 palm trees at Elim (Ex 15:27). The author shows a thorough knowledge of Egyptian court life, customs, and language. Some of the materials used to construct the tabernacle, such as acacia wood for its furniture (25:10) and rams’ skins for the outer covering (v 5), are found in Egypt and the Sinai Peninsula but not in Palestine. The book thus seems to have had a desert setting.<\/p>\n<p>Moses was not only commissioned by God to write the book of Exodus, but he was also well qualified. He was “instructed in all the wisdom of the Egyptians, and he was mighty in his words and deeds” (Acts 7:22, <span>rsv<\/span>). In addition, the 40 years spent in the wilderness of Midian and Sinai gave him a thorough knowledge of the geography and wildlife of the regions through which the Israelites traveled. The events of the exodus—deliverance from the Egyptians and God’s giving of the law—were so central to the history of Israel that Moses took special care to preserve the record so it could be passed on to following generations.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>If one accepts the traditional view that Moses wrote Exodus, then the book is to be dated in the time of Moses. Two dates are generally suggested for the exodus from Egypt.<\/p>\n\n<h5>The “Late Date” View<\/h5>\n<p>This view says that the pharaoh who oppressed the Israelites was Seti I (Sethos, c. 1304–1290 <span>BC<\/span>) and the pharaoh of the exodus was Ramses II (c. 1290–1224 <span>BC<\/span>). The exodus would thus have occurred in 1290, and the conquest of Canaan would have begun in 1250. There are two principal arguments for this view: (1) According to Exodus 1:11, the Israelites were forced to build the store city of Rameses; therefore, Ramses II must have been ruling at the time. But the city of Rameses could have existed earlier under a different name and then been renamed after Ramses II when he rebuilt it. Or there could have been an earlier monarch named Ramses who commissioned its construction. (2) There is archaeological evidence of movements of people and widespread destruction in Canaan around 1250 <span>BC<\/span>. If this destruction was caused by the Hebrew conquest under Joshua, it would place the exodus around 1290. But it could just as easily have been the result of social turbulence and anarchy in the period of the Israelite judges, or of the military activities of neighboring peoples.<\/p>\n<h5>The “Early Date” View<\/h5>\n<p>This view says that the pharaoh of the oppression was Thutmose III (c. 1504–1450 <span>BC<\/span>) and the pharaoh of the exodus was Amenhotep II (c. 1450–1424 <span>BC<\/span>). Thus, the exodus would have occurred about 1440, and the conquest would have begun around 1400. Three chief arguments support that view: (1) If the fourth year of King Solomon was 966 <span>BC<\/span>, then the 480 years of 1 Kings 6:1 would place the exodus at 1446. (2) If the time of Jephthah was 1100 <span>BC<\/span>, then the 300 years of Judges 11:26 would date the conquest at 1400. (3) The late date would not leave enough time for the period of the judges, which most chronologies indicate lasted between 300 and 400 years. On the basis of such biblical references to the date of the exodus, the early date appears preferable.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Some events in Egypt during the period covered by the book of Exodus shed additional light on the biblical record. Exodus 12:40 records that the Israelites lived in Egypt for 430 years. That would place the settling of Jacob and his family in Goshen (Gn 47:4, 11) at about 1870 <span>BC<\/span>, during the powerful 12th dynasty of Egypt’s Middle Kingdom. Around the turn of the century, two weaker dynasties followed. Semite invaders from Asia began to infiltrate northern (or Lower) Egypt. Those outsiders, known as the Hyksos, were able to displace the native dynasty with their own king around 1730. That was the “new king” who “did not know Joseph” (Ex 1:8). Being foreigners themselves, they were naturally concerned about the Israelites, who were too many and too mighty for them (v 9). Enslavement was the easiest solution to the problem of the Israelites. The Hyksos kings could use the new source of labor to enlarge Rameses, at that time the capital of Lower Egypt.<\/p>\n<p>Not until about 1580 <span>BC<\/span> were the Egyptians, led by Ahmose, able to drive out the Hyksos and reestablish an Egyptian line of kings. Because the Israelites were still multiplying, despite their hard labor, the pharaohs of the 18th dynasty continued their bondage and decreed that all male children must be killed. When Moses was born (c. 1560 <span>BC<\/span>), that edict was still in effect. Thutmose I (1539–1514), the great empire builder and third of that dynasty, was pharaoh.<\/p>\n<p>Thutmose I’s only surviving legal heir was a daughter, Hatshepsut. Her husband assumed the name Thutmose II (1514–1504). When he died, another of the pharaoh’s descendants was named the successor—Thutmose III (1504–1450), who was ten years old at the time. Hatshepsut took the kingdom from the young ruler and controlled it for 22 years (1503–1482). Such a strong-willed woman could have the nerve to disobey her father’s command by saving the life of a Hebrew baby and raising him in the palace at Thebes.<\/p>\n<p>Hatshepsut, who continued to rule despite Thutmose III’s coronation, possibly intended for Moses to have the throne, or at least a high position in the realm. Thutmose III, once he had full power after Hatshepsut’s death, would have been eager to do away with Moses. Moses’ hurried flight into the wilderness after killing the overseer fits well with such historical possibilities. Thutmose III’s death in 1450 <span>BC<\/span> opened the way for Moses to return and confront Pharaoh Amenhotep II with God’s command, “Let my people go.”<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The purpose of the book of Exodus is to show how God’s promise to Abraham (Gn 15:12-16) was fulfilled when the Lord rescued the Israelite descendants of Abraham from Egyptian bondage. It also explains the origin of the Passover festival, the beginning of the nation by God’s establishment of a covenant with Israel, and the giving of the law on Mt Sinai.<\/p>\n<p>The book of Exodus tells the moving story of a mighty God, creator of the universe, beyond all limitations of time and space, who intervenes in history on behalf of a helpless group of slaves. God defeats the ruler of the greatest empire on earth and then leads his oppressed people from that land to freedom. Exodus is the story of a single family that providentially grows into a multitude. Through God’s covenant a nation is formed, and through his law the nation is given stability and set apart from all its neighbors. The book of Exodus tells of an unusual man, whose 80 years of preparation are equally divided between the palace of a king and the pasture of a nomadic priest. Moses is a reluctant leader, but he defies the pharaoh, speaks with God face-to-face, and writes nearly one-fourth of the Hebrew Scriptures.<\/p>\n<p>The God of Exodus is faithful. He makes promises and keeps them. Genesis 15:13-16 records an amazing prophecy: “Then the <span>Lord<\/span> said to Abram, ‘Know of a surety that your descendants will be sojourners in a land that is not theirs, and will be slaves there, and they will be oppressed for four hundred years; but I will bring judgment on the nation which they serve, and afterward they shall come out with great possessions. . . . And they shall come back here in the fourth generation’ ” (<span>rsv<\/span>). In response to this promise, Joseph, “at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his burial” (Heb 11:22, <span>rsv<\/span>).<\/p>\n<p>That promise provides a background for the drama of redemption on which the book of Exodus focuses. Redemption can be defined as “deliverance from the power of an alien dominion, and enjoyment of the resulting freedom.” It speaks of a deliverer and what he does to achieve deliverance. The book of Exodus is full of the vocabulary of redemption. It tells of the God who “remembers” his promise to the Hebrew patriarchs (Ex 2:24; 6:5). God “comes down to deliver” the Israelites (3:8), or “save” them (14:30; 15:2), in order to “bring them” out of the land of Egypt (3:10-12). Redemption involves these aspects:<\/p>\n<p>1. The Lord is the author of redemption. In Exodus 6:1-8, as God answered Moses’ prayer to deliver his people, he used the pronoun “I” 18 times to emphasize that he was the one initiating the action. The Hebrew descendants of Abraham had known God primarily by the Hebrew name “El,” a common title in the ancient Near East for the supreme deity. But in Exodus, Israel learned that God is “Jehovah” or “Yahweh.” That is his personal name, a reminder that he is the God of the covenant who personally cares for his people’s welfare. In Exodus 3:14, God told Moses, “I am who I am” or “I will be who I will be.” Some scholars think that statement shows that the name Yahweh comes from the Hebrew verb “to be.” In any case, the concept of “name” in the Hebrew culture is synonymous with “character.” To know the name of God is to know something of his character. Israel knew God as the one who is eternally self-existent yet present with them wherever they would go, acting on their behalf (Ex 3:12; 33:14-16).<\/p>\n<li>2. The reason for redemption was God’s promise to the forefathers of the Israelites. When God heard the groaning of the people of Israel, he remembered his covenant with Abraham, with Isaac, and with Jacob (Ex 2:24; cf. 6:5). In response to their need, he selected an agent of redemption, the unwilling Moses. Moses exhausted every possible excuse, but God would not take no for an answer. Moses is a vivid example of how God prepares, empowers, and sustains his chosen servants, using them to accomplish his purpose.<\/li>\n<li>3. The motive of redemption was God’s grace and love (Ex 15:13; 20:6; 34:6-7). The purpose of redemption was that Israel and the Egyptians might know God (6:7; 7:5; 8:10; 14:18). The Lord worked so that all who were involved—Moses, the Israelites, Pharaoh, and the Egyptians—would be sure that he alone is God. The Hebrew understanding of knowledge is not primarily intellectual but experience-oriented. The desired response to God’s action is not mere mental assent but also faith and obedience.<\/li>\n<li>4. Redemption is achieved in Exodus by miracles (4:21)—all natural processes controlled supernaturally by God. They are variously described as signs and wonders (7:3), great acts of judgment (6:6; 7:4), and “the finger of God” (8:19). Such miracles were not frivolous fireworks but purposeful works of God. Some of the miracles prove that Moses was sent by God. The miraculous plagues proved that God is supreme, for each of them was a direct challenge to one of the gods of Egypt: Osiris the river god, Yeqt the frog god, Ra (Re) the sun god, Athor the cattle god. The miracles in the wilderness proved that God fulfills all the needs of his people.<\/li>\n<li>5. The pharaoh was the villain—a picture of rebellious humanity confronted by God’s command (Ex 4:21-23). Ten times the pharaoh hardened his heart. Yet, in a sense, it was God who hardened the pharaoh’s heart, effecting the king’s decision to defy him.<\/li>\n<li>6. The Passover marked the purchase of redemption (Ex 12:23-27; 15:16). It was a clear example of salvation by substitution. When the death angel saw the blood on the doorposts and lintels, he passed by.<\/li>\n<li>7. The recipients of God’s redemption in Exodus were the Israelites. God took them as his own special people (6:7), and they were no longer free to do as they pleased. Even before the exodus he had claimed them, telling Pharaoh, “Israel is my first-born son, and I say to you, ‘Let my son go that he may serve me’ ” (4:22-23, <span>rsv<\/span>).<\/li>\n<li>8. The demand of redemption was obedience. On the basis of his deliverance of the Israelites from bondage, God set forth the Ten Commandments (20:1-17) and the rest of the law for them to obey. The people, though quick to pledge their obedience (19:8; 24:3), were even quicker to disobey (32:8). Because the Lord is holy and wants his people to be holy and wholehearted in devotion (34:14), he must punish iniquity. But being compassionate, he also forgives. Throughout the centuries of Israel’s history, God pleaded with his people through the prophets to remember the exodus and repent (see Mi 6:3-4). The faithful responded in gratitude with Moses’ “song of redemption” (Ex 15; cf. Rv 15:3-4).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Exodus can be divided into four sections, each describing one aspect of God’s dealings with the Israelites during the 15th century <span>BC<\/span>.<\/p>\n<h5>God’s Unveiling (Ex 1–6)<\/h5>\n<p>The book of Exodus begins with the 70 descendants of Jacob who joined Joseph in Egypt for the duration of a famine that was afflicting their land (cf. Gn 46–50). After more than a century of prosperity for the Israelites in the land of Goshen, a new dynasty is established in Egypt whose leaders are not friendly toward Israel. In order to stem the rapid growth of the Hebrew people, the Egyptians force them to do hard labor, building storage cities for the pharaoh.<\/p>\n<p>A further command requires all Israelite male children to be killed at birth. The superintendents of the midwives do not comply, however, and God rewards them—not to show his approval of their lie but because they fear and obey God rather than the pharaoh. A new command calls for all male Israelite babies to be drowned in the Nile River. One special child, who escapes when Pharaoh’s daughter has his basket fished out of the Nile, is Moses. Ironically, Moses’ mother is paid by the princess to raise her own child, who grows up in the palace as the princess’s adopted son.<\/p>\n<p>As an adult, Moses chooses to identify with his Hebrew kin, a tribute to the early instruction given him by his godly parents (see Heb 11:24-26). He sets out to liberate Israel from the Egyptians, one man at a time. But he has to flee to Midian, at the eastern edge of the Sinai Peninsula or in Arabia beyond the northern top of the Gulf of Aqaba. Moses marries into the household of Jethro, also named Reuel. Reuel (“friend of God”) is probably the man’s personal name, and Jethro (“excellence”) his title. Because he is called a “priest of Midian” (Ex 2:16), some scholars have maintained a “Kenite hypothesis,” suggesting that Moses adopted the religion of his father-in-law and taught it to the Israelites. But the Bible states that Moses received his religion by a direct revelation from God. Jethro seems to believe only after he sees that God has rescued Israel from the Egyptians (18:10-11).<\/p>\n<p>While their future deliverer is in Midian, the Israelites continue to be oppressed and cry out to God in their misery (2:23-25). God responds by descending to his people. He came down to rescue Israel (3:8). He appears to Moses in a burning bush and identifies himself as the same God who promised the patriarchs a land “flowing with milk and honey” (3:17). Moses will lead the Israelites there, assisted by his brother, Aaron.<\/p>\n<p>Assured that God’s presence and miraculous signs will accompany him, Moses takes his wife Zipporah and his two sons and departs for Egypt. On the way, the Lord meets him and seeks to put him to death (4:24). That is probably the Hebrew way of saying that God strikes him with a mortal illness. Moses, who is going to deliver God’s people, has neglected the sign of the covenant in failing to circumcise one of his sons (Gn 17:14). Moses recovers after the rite is performed and continues on to Egypt, meeting Aaron at Mt Sinai. Their reception by the Israelites is more cordial than that of Pharaoh, who refuses to honor the God who sent Moses. Instead of releasing the Israelites to offer sacrifices to their God in the wilderness, he increases their burdens. The people complain to Moses, and Moses complains to God. God appears again to Moses (Ex 6), reassuring him that Israel will be delivered by divine power. God’s plan is not a failure—he is just beginning to put it into action.<\/p>\n<h5>God’s Deliverance (Ex 7–19)<\/h5>\n<p>Chapters 7–12 record ten plagues with which God afflicts the Egyptians. Even before the first of them, the pharaoh has hardened his heart to defy God (7:13). There are three cycles of three plagues each:<\/p>\n\n<p> The first three plagues affect both the Egyptians and the Israelites; the Israelites are protected from the final six. The Egyptian magicians are able to duplicate the first two plagues, but when the third strikes, they admit, “This is the finger of God” (8:19). After the plague of flies covers the land, the pharaoh offers Moses the first of four compromises, but Moses refuses all of them (8:25-29; 10:8-11, 24-29). The first plagues are merely unpleasant, but the final ones are destructive and inflict much suffering. Since all of the plagues are common to that area, they themselves are not miraculous. The miracle is how the phenomena are multiplied and limited to the land of Egypt.<\/p>\n<p>The nine plagues serve to harden the pharaoh’s heart even more, so God prepares one final stroke. The death of every firstborn male, among both animals and humans, will be the fatal blow. God warns the Israelites to get ready to leave. To avert the death angel, they must put blood from an unblemished yearling male sheep or goat on their doorways. While they are eating the Passover meal, the death angel begins moving through the land of Egypt. In anguish the pharaoh drives the Israelites from the land; the slaves are free at last. Just as he has promised, the Lord goes before the children of Israel in a pillar of cloud by day and of fire by night.<\/p>\n<p>But once again the pharaoh’s heart is hardened and he gives pursuit. God parts the waters of the sea with a great wind. The literal meaning of the name given that body of water is “sea of reeds.” It could refer to any shoreline where the water is sufficiently shallow for such plants to grow (see 1 Kgs 9:26, where the same term refers to the Gulf of Aqaba near Eloth). Whatever the location, there God hands the Egyptians their final defeat. The rescue is complete.<\/p>\n<p>Moses and the Israelites respond with renewed faith in the Lord and with a song of victory and praise (Ex 14:31–15:21). Soon, however, thanksgiving turns into grumbling because of bitter water (15:22-26), lack of meat and bread (16:1-15), and lack of water (17:1-7). In each situation God provides for their need. He also gives them victory over the Amalekites (vv 8-16). As the Israelites approach Mt Sinai, Moses’ family rejoins him, accompanied by Jethro. Jethro now confesses his faith in the God of the Israelites and shares in a fellowship meal with the leaders. He also assists Moses in reorganizing the judicial system, then returns to Midian (ch 18).<\/p>\n<p>The Israelites arrive at Mt Sinai, also called Horeb (3:1), and prepare to meet the Lord who has rescued them in fulfillment of his promise to Moses (v 12). The Lord establishes his covenant with Israel, taking them as his own possession, “a kingdom of priests, my holy nation.” They quickly respond, “We will certainly do everything the <span>Lord<\/span> asks of us” (19:5-8, <span>nlt<\/span>).<\/p>\n<h5>God’s Instruction (Ex 20–24)<\/h5>\n<p>The God who redeems a people, who literally “buys them back from slavery,” has a right to make certain demands of them. The commandments God gives to Israel at Sinai are not burdensome requirements but protective guidelines for living as God’s people (20:2-3).<\/p>\n<p>The Law (or Torah, meaning “instruction”) revealed at Sinai consists of three parts:<\/p>\n<p>1. The Ten Commandments (ch 20), addressing a person’s relationship to God and other people. Based on God’s nature (and therefore permanent), the Ten Commandments are unique in the history of the nations.<\/p>\n<li>2. The judgments (chs 21–23), social regulations for governing the people as a theocracy, similar in many ways to the law codes of Israel’s neighbors.<\/li>\n<li>3. Ordinances (chs 24–31) regulating religious ceremonies.<\/li>\n<p>All of the laws are given to Moses during the weeks he spends with God on the mountain.<\/p>\n<p>The Ten Commandments form the basis of all other laws in Israel (20:1-17). The first five deal with honoring the Lord, the second five with respecting one’s neighbor. The last commandment deals with one’s thoughts and intentions rather than with specific actions. It thus forms a safeguard against all sins not included in the first nine.<\/p>\n<p>The judgments recorded in chapters 21–23 deal with master-slave relationships (21:1-11), offenses punishable by death (vv 12-17), compensation for injury to persons or damage to property (21:18–22:15), various interpersonal relationships (22:16–23:9), and Sabbaths, feasts, and the offering of firstfruits (23:10-19). Many of the judgments would not take effect until Israel settled in the Promised Land. Accordingly, that section of the Law closes with a solemn warning against being rebellious and adopting pagan ways. It also contains a bright promise that God will drive out Israel’s enemies, protect his people from sickness, and grant them prosperity, if they obey the Lord’s commands (23:22).<\/p>\n<p>Exodus 24 records a reaffirmation of the covenant between God and Israel, as Moses seals it with the blood of a sacrifice. In response, God appears to the leaders of the people, giving them a glimpse of his splendor. Then Moses ascends the mountain one more time to receive the stone tablets containing the commandments, as well as further instructions regarding the meeting tent (tabernacle), the priesthood, and worship.<\/p>\n<h5>God’s Presence with his People (Ex 25–40)<\/h5>\n<p>After the Lord redeemed the Israelites, he told Moses, “I will make you my own special people, and I will be your God. And you will know that I am the <span>Lord<\/span> your God who has rescued you from your slavery in Egypt” (6:7, <span>nlt<\/span>). Moses had seen that wonderful promise fulfilled, yet one further step remained: “I want the people of Israel to build me a sacred residence where I can live among them” (25:8). God’s dwelling among his people is possible because God had descended to deliver the people and because they had pledged to meet his demands. God calls for a contribution from all whose hearts were willing to give, and he shows Moses a detailed pattern of the tabernacle and its furniture. Aaron and his sons are set apart to serve in the tent. Stipulations for the various offerings, including the Day of Atonement, are given. God tells Moses that he has chosen Bezalel and Oholiab to build the tabernacle and to craft its furnishings, having filled them with his Spirit.<\/p>\n<p>In the meantime the Israelites, who so recently promised total obedience, grow impatient as Moses lingers for 40 days on the mountain. They demand that Aaron make an idol for them. Under pressure, Aaron complies and forms a molten calf, a representation of a pagan deity (32:4).<\/p>\n<p>The Lord informs Moses of the people’s idolatry, revelry, and immorality and says that he is angry enough to destroy all of them and start again with Moses’ offspring. Moses pleads for Israel until the Lord relents, then descends from the mountain to punish the people. Moses pleads again for forgiveness for Israel, and God in mercy pardons their terrible sin (34:8-10).<\/p>\n<p>Once more God offers to make a covenant with the people (34:10). Moses spends another 40 days with the Lord, writing the commandments on tablets to replace those smashed when he saw the golden calf. When he returns to the people, his face shines from being in God’s presence, and he must keep it veiled.<\/p>\n<p>Now that Israel has been restored to God’s favor, the construction of the tabernacle can begin. The contributions are so generous that Moses must restrain the people from bringing any more. Finally, all is ready. Moses examines the tabernacle, and it is erected on the first day of the first month, nearly a year after the first Passover. The priests are consecrated, the lamps are lit, and the first burnt sacrifice is offered. A cloud descends, filling the tabernacle with the glory of the Lord. God dwells among his people, the goal of redemption has been attained, and the drama of the book of Exodus has come to an end.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Egypt, Egyptian; Exodus, The; Feasts and Festivals of Israel; Israel, History of; Moses; Plagues upon Egypt; Tabernacle; Temple; Commandments, The Ten.<\/p>","summary_ro":"EXODUS, Book of Second book of the Bible, containing the story of God’s liberation of the people of Israel from slavery in Egypt. Few books of the OT are as important historically and theologically as the book of Exodus. Historically, the exodus event was the birth of Israel as a nation. At Mt Sinai a group of tribes who were descendants of Abraham became a nation ruled by God. The book of Exodus explains how the Israelites were able to resettle the land God had promised to Abraham and gives ...","summary_en":"EXODUS, Book of Second book of the Bible, containing the story of God’s liberation of the people of Israel from slavery in Egypt. Few books of the OT are as important historically and theologically as the book of Exodus. Historically, the exodus event was the birth of Israel as a nation. At Mt Sinai a group of tribes who were descendants of Abraham became a nation ruled by God. The book of Exodus explains how the Israelites were able to resettle the land God had promised to Abraham and gives ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25431,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Messiah","title_en":"Messiah","content_ro":"<h3>MESSIAH<\/h3>\n<p>Title derived from the Hebrew, <span class=\"hebrew\" lang=\"he\">mashiach<\/span><em>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, <span class=\"greek\" lang=\"el\">christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root <em>(<\/em><span class=\"hebrew\" lang=\"he\">mashach<\/span><em>)<\/em> conveys this idea as well.<\/p>\n<p>Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\n<p>Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century <span>AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\n<p class=\"h2\" id=\"MessiahintheOldTestament\">Messiah in the Old Testament<\/p>\n<p>Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\n<p>Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate <em>Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (<em>Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\n<p>While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\n<p>While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\n<p>The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since <span class=\"hebrew\" lang=\"he\">zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\n<p>It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate <em>Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as <span>AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\n<p>The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\n<p>Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\n<p>Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\n<p>While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\n<p class=\"h2\" id=\"MessiahintheNewTestament\">Messiah in the New Testament<\/p>\n<p>The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\n<p>The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\n<p>Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\n<p>The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\n<p>The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\n<p><em>See also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","content_en":"<h3>MESSIAH<\/h3>\n<p>Title derived from the Hebrew, <span class=\"hebrew\" lang=\"he\">mashiach<\/span><em>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, <span class=\"greek\" lang=\"el\">christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root <em>(<\/em><span class=\"hebrew\" lang=\"he\">mashach<\/span><em>)<\/em> conveys this idea as well.<\/p>\n<p>Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\n<p>Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century <span>AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\n<p class=\"h2\" id=\"MessiahintheOldTestament\">Messiah in the Old Testament<\/p>\n<p>Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\n<p>Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate <em>Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (<em>Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\n<p>While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\n<p>While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\n<p>The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since <span class=\"hebrew\" lang=\"he\">zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\n<p>It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate <em>Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as <span>AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\n<p>The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\n<p>Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\n<p>Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\n<p>While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\n<p class=\"h2\" id=\"MessiahintheNewTestament\">Messiah in the New Testament<\/p>\n<p>The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\n<p>The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\n<p>Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\n<p>The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\n<p>The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\n<p><em>See also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","summary_ro":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","summary_en":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28111,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Obedience","title_en":"Obedience","content_ro":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","content_en":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","summary_ro":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","summary_en":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30124,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pharaoh’s Daughter","title_en":"Pharaoh’s Daughter","content_ro":"<h3>PHARAOH’S DAUGHTER<\/h3>\n<li>1. Egyptian princess who rescued the infant Moses and adopted him as her own son (Ex 2:5-10; Acts 7:21; Heb 11:24). If one accepts an early date for the exodus, this foster mother of Moses could have been Hatshepsut. Some scholars who accept a later date for the exodus believe the pharaoh of the oppression was Ramses II; if so, this princess may have been the daughter of Seti I or the daughter of a pharaoh of the later 18th dynasty. It is likely that she was born to a concubine from a royal harem near the region of Goshen.<\/li>\n<li>2. An Egyptian princess, one of the two wives of Mered (a descendant of Caleb) who gave birth to three children (1 Chr 4:17). Her name, Bithiah (meaning “daughter of the <span>Lord<\/span>”), implies that she was converted to the worship of Israel’s God. It is not known which pharaoh was her father.<\/li>\n<li>3. Princess whom Solomon married in order to seal an alliance with Egypt. Her father was probably Siamun (978–959 <span>BC<\/span>). He gave to Solomon the town of Gezer as a marriage dowry (1 Kgs 3:1; 9:16; 11:1). Solomon built her a palace in Jerusalem because he would not have her live in David’s house (1 Kgs 7:8; 9:24; 2 Chr 8:11).<\/li>","content_en":"<h3>PHARAOH’S DAUGHTER<\/h3>\n<li>1. Egyptian princess who rescued the infant Moses and adopted him as her own son (Ex 2:5-10; Acts 7:21; Heb 11:24). If one accepts an early date for the exodus, this foster mother of Moses could have been Hatshepsut. Some scholars who accept a later date for the exodus believe the pharaoh of the oppression was Ramses II; if so, this princess may have been the daughter of Seti I or the daughter of a pharaoh of the later 18th dynasty. It is likely that she was born to a concubine from a royal harem near the region of Goshen.<\/li>\n<li>2. An Egyptian princess, one of the two wives of Mered (a descendant of Caleb) who gave birth to three children (1 Chr 4:17). Her name, Bithiah (meaning “daughter of the <span>Lord<\/span>”), implies that she was converted to the worship of Israel’s God. It is not known which pharaoh was her father.<\/li>\n<li>3. Princess whom Solomon married in order to seal an alliance with Egypt. Her father was probably Siamun (978–959 <span>BC<\/span>). He gave to Solomon the town of Gezer as a marriage dowry (1 Kgs 3:1; 9:16; 11:1). Solomon built her a palace in Jerusalem because he would not have her live in David’s house (1 Kgs 7:8; 9:24; 2 Chr 8:11).<\/li>","summary_ro":"PHARAOH’S DAUGHTER 1. Egyptian princess who rescued the infant Moses and adopted him as her own son (Ex 2:5-10; Acts 7:21; Heb 11:24). If one accepts an early date for the exodus, this foster mother of Moses could have been Hatshepsut. Some scholars who accept a later date for the exodus believe the pharaoh of the oppression was Ramses II; if so, this princess may have been the daughter of Seti I or the daughter of a pharaoh of the later 18th dynasty. It is likely that she was born to a concu...","summary_en":"PHARAOH’S DAUGHTER 1. Egyptian princess who rescued the infant Moses and adopted him as her own son (Ex 2:5-10; Acts 7:21; Heb 11:24). If one accepts an early date for the exodus, this foster mother of Moses could have been Hatshepsut. Some scholars who accept a later date for the exodus believe the pharaoh of the oppression was Ramses II; if so, this princess may have been the daughter of Seti I or the daughter of a pharaoh of the later 18th dynasty. It is likely that she was born to a concu...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58912,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:24","title_en":"Study Note: Evrei 11:24","content_ro":"<p><strong>11:24-25<\/strong> <em>Moses, when he grew up:<\/em> See Exod 2:11-15. Moses took a public stand with the people of Israel rather than continuing <em>to be called the son of Pharaoh’s daughter<\/em><em>,<\/em> who had adopted him (Exod 2:3-10). Therefore, <em>he chose to share the oppression of God’s people<\/em><em>,<\/em> as the readers of this letter were being called to do (see Heb 10:32-34).<\/p>","content_en":"<p><strong>11:24-25<\/strong> <em>Moses, when he grew up:<\/em> See Exod 2:11-15. Moses took a public stand with the people of Israel rather than continuing <em>to be called the son of Pharaoh’s daughter<\/em><em>,<\/em> who had adopted him (Exod 2:3-10). Therefore, <em>he chose to share the oppression of God’s people<\/em><em>,<\/em> as the readers of this letter were being called to do (see Heb 10:32-34).<\/p>","summary_ro":"11:24-25 Moses, when he grew up: See Exod 2:11-15. Moses took a public stand with the people of Israel rather than continuing to be called the son of Pharaoh’s daughter, who had adopted him (Exod 2:3-10). Therefore, he chose to share the oppression of God’s people, as the readers of this letter were being called to do (see Heb 10:32-34).","summary_en":"11:24-25 Moses, when he grew up: See Exod 2:11-15. Moses took a public stand with the people of Israel rather than continuing to be called the son of Pharaoh’s daughter, who had adopted him (Exod 2:3-10). Therefore, he chose to share the oppression of God’s people, as the readers of this letter were being called to do (see Heb 10:32-34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86538,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:24","title_en":"Study Note: Evrei 11:24","content_ro":"<p><strong>11:24-25<\/strong> <em>Moses, when he grew up:<\/em> See Exod 2:11-15. Moses took a public stand with the people of Israel rather than continuing <em>to be called the son of Pharaoh’s daughter<\/em><em>,<\/em> who had adopted him (Exod 2:3-10). Therefore, <em>he chose to share the oppression of God’s people<\/em><em>,<\/em> as the readers of this letter were being called to do (see Heb 10:32-34).<\/p>","content_en":"<p><strong>11:24-25<\/strong> <em>Moses, when he grew up:<\/em> See Exod 2:11-15. Moses took a public stand with the people of Israel rather than continuing <em>to be called the son of Pharaoh’s daughter<\/em><em>,<\/em> who had adopted him (Exod 2:3-10). Therefore, <em>he chose to share the oppression of God’s people<\/em><em>,<\/em> as the readers of this letter were being called to do (see Heb 10:32-34).<\/p>","summary_ro":"11:24-25 Moses, when he grew up: See Exod 2:11-15. Moses took a public stand with the people of Israel rather than continuing to be called the son of Pharaoh’s daughter, who had adopted him (Exod 2:3-10). Therefore, he chose to share the oppression of God’s people, as the readers of this letter were being called to do (see Heb 10:32-34).","summary_en":"11:24-25 Moses, when he grew up: See Exod 2:11-15. Moses took a public stand with the people of Israel rather than continuing to be called the son of Pharaoh’s daughter, who had adopted him (Exod 2:3-10). Therefore, he chose to share the oppression of God’s people, as the readers of this letter were being called to do (see Heb 10:32-34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114164,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:24","title_en":"Study Note: Evrei 11:24","content_ro":"<p><strong>11:24-25<\/strong> <em>Moses, when he grew up:<\/em> See Exod 2:11-15. Moses took a public stand with the people of Israel rather than continuing <em>to be called the son of Pharaoh’s daughter<\/em><em>,<\/em> who had adopted him (Exod 2:3-10). Therefore, <em>he chose to share the oppression of God’s people<\/em><em>,<\/em> as the readers of this letter were being called to do (see Heb 10:32-34).<\/p>","content_en":"<p><strong>11:24-25<\/strong> <em>Moses, when he grew up:<\/em> See Exod 2:11-15. Moses took a public stand with the people of Israel rather than continuing <em>to be called the son of Pharaoh’s daughter<\/em><em>,<\/em> who had adopted him (Exod 2:3-10). Therefore, <em>he chose to share the oppression of God’s people<\/em><em>,<\/em> as the readers of this letter were being called to do (see Heb 10:32-34).<\/p>","summary_ro":"11:24-25 Moses, when he grew up: See Exod 2:11-15. Moses took a public stand with the people of Israel rather than continuing to be called the son of Pharaoh’s daughter, who had adopted him (Exod 2:3-10). Therefore, he chose to share the oppression of God’s people, as the readers of this letter were being called to do (see Heb 10:32-34).","summary_en":"11:24-25 Moses, when he grew up: See Exod 2:11-15. Moses took a public stand with the people of Israel rather than continuing to be called the son of Pharaoh’s daughter, who had adopted him (Exod 2:3-10). Therefore, he chose to share the oppression of God’s people, as the readers of this letter were being called to do (see Heb 10:32-34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141790,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:24","title_en":"Study Note: Evrei 11:24","content_ro":"<p><strong>11:24-25<\/strong> <em>Moses, when he grew up:<\/em> See Exod 2:11-15. Moses took a public stand with the people of Israel rather than continuing <em>to be called the son of Pharaoh’s daughter<\/em><em>,<\/em> who had adopted him (Exod 2:3-10). Therefore, <em>he chose to share the oppression of God’s people<\/em><em>,<\/em> as the readers of this letter were being called to do (see Heb 10:32-34).<\/p>","content_en":"<p><strong>11:24-25<\/strong> <em>Moses, when he grew up:<\/em> See Exod 2:11-15. Moses took a public stand with the people of Israel rather than continuing <em>to be called the son of Pharaoh’s daughter<\/em><em>,<\/em> who had adopted him (Exod 2:3-10). Therefore, <em>he chose to share the oppression of God’s people<\/em><em>,<\/em> as the readers of this letter were being called to do (see Heb 10:32-34).<\/p>","summary_ro":"11:24-25 Moses, when he grew up: See Exod 2:11-15. Moses took a public stand with the people of Israel rather than continuing to be called the son of Pharaoh’s daughter, who had adopted him (Exod 2:3-10). Therefore, he chose to share the oppression of God’s people, as the readers of this letter were being called to do (see Heb 10:32-34).","summary_en":"11:24-25 Moses, when he grew up: See Exod 2:11-15. Moses took a public stand with the people of Israel rather than continuing to be called the son of Pharaoh’s daughter, who had adopted him (Exod 2:3-10). Therefore, he chose to share the oppression of God’s people, as the readers of this letter were being called to do (see Heb 10:32-34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67001,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Giving up Rights","title_en":"Giving up Rights","content_ro":"<h3>Giving Up Rights<\/h3>\n<p>Paul nowhere tells believers that they should defend their rights. On the contrary, he emphasizes that believers must always be willing to give up their rights for the sake of others. Believers are free from many of the rules that others feel bound by, but they must always be ready to give up their freedoms if their actions would cause someone else to sin (Rom 14:13-23; 1 Cor 8:1-13; 10:23-33). Defending one’s own personal rights is of little value to Paul.<\/p>\n<p>Paul, like Jesus, sees loving others as one of the most important principles in life (Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6; see Matt 5:43-44; 22:36-39). Real Christian love is always sacrificial (1 Cor 13:4-7), like Christ’s own love. Believers ought never to focus on what is best for themselves, but on what is best for others (1 Cor 10:32-33). The sacrificial death of Christ for sinners is the model that reveals the nature of true love (Rom 5:6-8; 15:1-5; 1 Jn 4:9-12). The whole of a believer’s life is to be an expression of Christ’s sacrificial love. This will never be easy, for it means people must consider themselves dead to their own desires (see Mark 8:34-35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:38-48; 16:24-27; 22:37-39; Rom 5:6-8; 13:8-10; 14:15-22; 15:1-5; 1 Cor 8:1-13; 9:1-23; 10:23-24, 31-33; 13:4-7; Gal 5:6; Phil 2:3-4; 2 Tim 2:9-13; Heb 11:24-26; 1 Jn 4:9-12<\/p>","content_en":"<h3>Giving Up Rights<\/h3>\n<p>Paul nowhere tells believers that they should defend their rights. On the contrary, he emphasizes that believers must always be willing to give up their rights for the sake of others. Believers are free from many of the rules that others feel bound by, but they must always be ready to give up their freedoms if their actions would cause someone else to sin (Rom 14:13-23; 1 Cor 8:1-13; 10:23-33). Defending one’s own personal rights is of little value to Paul.<\/p>\n<p>Paul, like Jesus, sees loving others as one of the most important principles in life (Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6; see Matt 5:43-44; 22:36-39). Real Christian love is always sacrificial (1 Cor 13:4-7), like Christ’s own love. Believers ought never to focus on what is best for themselves, but on what is best for others (1 Cor 10:32-33). The sacrificial death of Christ for sinners is the model that reveals the nature of true love (Rom 5:6-8; 15:1-5; 1 Jn 4:9-12). The whole of a believer’s life is to be an expression of Christ’s sacrificial love. This will never be easy, for it means people must consider themselves dead to their own desires (see Mark 8:34-35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:38-48; 16:24-27; 22:37-39; Rom 5:6-8; 13:8-10; 14:15-22; 15:1-5; 1 Cor 8:1-13; 9:1-23; 10:23-24, 31-33; 13:4-7; Gal 5:6; Phil 2:3-4; 2 Tim 2:9-13; Heb 11:24-26; 1 Jn 4:9-12<\/p>","summary_ro":"Giving Up Rights Paul nowhere tells believers that they should defend their rights. On the contrary, he emphasizes that believers must always be willing to give up their rights for the sake of others. Believers are free from many of the rules that others feel bound by, but they must always be ready to give up their freedoms if their actions would cause someone else to sin (Rom 14:13-23; 1 Cor 8:1-13; 10:23-33). Defending one’s own personal rights is of little value to Paul. Paul, like Jesus, ...","summary_en":"Giving Up Rights Paul nowhere tells believers that they should defend their rights. On the contrary, he emphasizes that believers must always be willing to give up their rights for the sake of others. Believers are free from many of the rules that others feel bound by, but they must always be ready to give up their freedoms if their actions would cause someone else to sin (Rom 14:13-23; 1 Cor 8:1-13; 10:23-33). Defending one’s own personal rights is of little value to Paul. Paul, like Jesus, ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94627,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Giving up Rights","title_en":"Giving up Rights","content_ro":"<h3>Giving Up Rights<\/h3>\n<p>Paul nowhere tells believers that they should defend their rights. On the contrary, he emphasizes that believers must always be willing to give up their rights for the sake of others. Believers are free from many of the rules that others feel bound by, but they must always be ready to give up their freedoms if their actions would cause someone else to sin (Rom 14:13-23; 1 Cor 8:1-13; 10:23-33). Defending one’s own personal rights is of little value to Paul.<\/p>\n<p>Paul, like Jesus, sees loving others as one of the most important principles in life (Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6; see Matt 5:43-44; 22:36-39). Real Christian love is always sacrificial (1 Cor 13:4-7), like Christ’s own love. Believers ought never to focus on what is best for themselves, but on what is best for others (1 Cor 10:32-33). The sacrificial death of Christ for sinners is the model that reveals the nature of true love (Rom 5:6-8; 15:1-5; 1 Jn 4:9-12). The whole of a believer’s life is to be an expression of Christ’s sacrificial love. This will never be easy, for it means people must consider themselves dead to their own desires (see Mark 8:34-35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:38-48; 16:24-27; 22:37-39; Rom 5:6-8; 13:8-10; 14:15-22; 15:1-5; 1 Cor 8:1-13; 9:1-23; 10:23-24, 31-33; 13:4-7; Gal 5:6; Phil 2:3-4; 2 Tim 2:9-13; Heb 11:24-26; 1 Jn 4:9-12<\/p>","content_en":"<h3>Giving Up Rights<\/h3>\n<p>Paul nowhere tells believers that they should defend their rights. On the contrary, he emphasizes that believers must always be willing to give up their rights for the sake of others. Believers are free from many of the rules that others feel bound by, but they must always be ready to give up their freedoms if their actions would cause someone else to sin (Rom 14:13-23; 1 Cor 8:1-13; 10:23-33). Defending one’s own personal rights is of little value to Paul.<\/p>\n<p>Paul, like Jesus, sees loving others as one of the most important principles in life (Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6; see Matt 5:43-44; 22:36-39). Real Christian love is always sacrificial (1 Cor 13:4-7), like Christ’s own love. Believers ought never to focus on what is best for themselves, but on what is best for others (1 Cor 10:32-33). The sacrificial death of Christ for sinners is the model that reveals the nature of true love (Rom 5:6-8; 15:1-5; 1 Jn 4:9-12). The whole of a believer’s life is to be an expression of Christ’s sacrificial love. This will never be easy, for it means people must consider themselves dead to their own desires (see Mark 8:34-35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:38-48; 16:24-27; 22:37-39; Rom 5:6-8; 13:8-10; 14:15-22; 15:1-5; 1 Cor 8:1-13; 9:1-23; 10:23-24, 31-33; 13:4-7; Gal 5:6; Phil 2:3-4; 2 Tim 2:9-13; Heb 11:24-26; 1 Jn 4:9-12<\/p>","summary_ro":"Giving Up Rights Paul nowhere tells believers that they should defend their rights. On the contrary, he emphasizes that believers must always be willing to give up their rights for the sake of others. Believers are free from many of the rules that others feel bound by, but they must always be ready to give up their freedoms if their actions would cause someone else to sin (Rom 14:13-23; 1 Cor 8:1-13; 10:23-33). Defending one’s own personal rights is of little value to Paul. Paul, like Jesus, ...","summary_en":"Giving Up Rights Paul nowhere tells believers that they should defend their rights. On the contrary, he emphasizes that believers must always be willing to give up their rights for the sake of others. Believers are free from many of the rules that others feel bound by, but they must always be ready to give up their freedoms if their actions would cause someone else to sin (Rom 14:13-23; 1 Cor 8:1-13; 10:23-33). Defending one’s own personal rights is of little value to Paul. Paul, like Jesus, ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122253,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Giving up Rights","title_en":"Giving up Rights","content_ro":"<h3>Giving Up Rights<\/h3>\n<p>Paul nowhere tells believers that they should defend their rights. On the contrary, he emphasizes that believers must always be willing to give up their rights for the sake of others. Believers are free from many of the rules that others feel bound by, but they must always be ready to give up their freedoms if their actions would cause someone else to sin (Rom 14:13-23; 1 Cor 8:1-13; 10:23-33). Defending one’s own personal rights is of little value to Paul.<\/p>\n<p>Paul, like Jesus, sees loving others as one of the most important principles in life (Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6; see Matt 5:43-44; 22:36-39). Real Christian love is always sacrificial (1 Cor 13:4-7), like Christ’s own love. Believers ought never to focus on what is best for themselves, but on what is best for others (1 Cor 10:32-33). The sacrificial death of Christ for sinners is the model that reveals the nature of true love (Rom 5:6-8; 15:1-5; 1 Jn 4:9-12). The whole of a believer’s life is to be an expression of Christ’s sacrificial love. This will never be easy, for it means people must consider themselves dead to their own desires (see Mark 8:34-35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:38-48; 16:24-27; 22:37-39; Rom 5:6-8; 13:8-10; 14:15-22; 15:1-5; 1 Cor 8:1-13; 9:1-23; 10:23-24, 31-33; 13:4-7; Gal 5:6; Phil 2:3-4; 2 Tim 2:9-13; Heb 11:24-26; 1 Jn 4:9-12<\/p>","content_en":"<h3>Giving Up Rights<\/h3>\n<p>Paul nowhere tells believers that they should defend their rights. On the contrary, he emphasizes that believers must always be willing to give up their rights for the sake of others. Believers are free from many of the rules that others feel bound by, but they must always be ready to give up their freedoms if their actions would cause someone else to sin (Rom 14:13-23; 1 Cor 8:1-13; 10:23-33). Defending one’s own personal rights is of little value to Paul.<\/p>\n<p>Paul, like Jesus, sees loving others as one of the most important principles in life (Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6; see Matt 5:43-44; 22:36-39). Real Christian love is always sacrificial (1 Cor 13:4-7), like Christ’s own love. Believers ought never to focus on what is best for themselves, but on what is best for others (1 Cor 10:32-33). The sacrificial death of Christ for sinners is the model that reveals the nature of true love (Rom 5:6-8; 15:1-5; 1 Jn 4:9-12). The whole of a believer’s life is to be an expression of Christ’s sacrificial love. This will never be easy, for it means people must consider themselves dead to their own desires (see Mark 8:34-35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:38-48; 16:24-27; 22:37-39; Rom 5:6-8; 13:8-10; 14:15-22; 15:1-5; 1 Cor 8:1-13; 9:1-23; 10:23-24, 31-33; 13:4-7; Gal 5:6; Phil 2:3-4; 2 Tim 2:9-13; Heb 11:24-26; 1 Jn 4:9-12<\/p>","summary_ro":"Giving Up Rights Paul nowhere tells believers that they should defend their rights. On the contrary, he emphasizes that believers must always be willing to give up their rights for the sake of others. Believers are free from many of the rules that others feel bound by, but they must always be ready to give up their freedoms if their actions would cause someone else to sin (Rom 14:13-23; 1 Cor 8:1-13; 10:23-33). Defending one’s own personal rights is of little value to Paul. Paul, like Jesus, ...","summary_en":"Giving Up Rights Paul nowhere tells believers that they should defend their rights. On the contrary, he emphasizes that believers must always be willing to give up their rights for the sake of others. Believers are free from many of the rules that others feel bound by, but they must always be ready to give up their freedoms if their actions would cause someone else to sin (Rom 14:13-23; 1 Cor 8:1-13; 10:23-33). Defending one’s own personal rights is of little value to Paul. Paul, like Jesus, ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149879,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Giving up Rights","title_en":"Giving up Rights","content_ro":"<h3>Giving Up Rights<\/h3>\n<p>Paul nowhere tells believers that they should defend their rights. On the contrary, he emphasizes that believers must always be willing to give up their rights for the sake of others. Believers are free from many of the rules that others feel bound by, but they must always be ready to give up their freedoms if their actions would cause someone else to sin (Rom 14:13-23; 1 Cor 8:1-13; 10:23-33). Defending one’s own personal rights is of little value to Paul.<\/p>\n<p>Paul, like Jesus, sees loving others as one of the most important principles in life (Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6; see Matt 5:43-44; 22:36-39). Real Christian love is always sacrificial (1 Cor 13:4-7), like Christ’s own love. Believers ought never to focus on what is best for themselves, but on what is best for others (1 Cor 10:32-33). The sacrificial death of Christ for sinners is the model that reveals the nature of true love (Rom 5:6-8; 15:1-5; 1 Jn 4:9-12). The whole of a believer’s life is to be an expression of Christ’s sacrificial love. This will never be easy, for it means people must consider themselves dead to their own desires (see Mark 8:34-35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:38-48; 16:24-27; 22:37-39; Rom 5:6-8; 13:8-10; 14:15-22; 15:1-5; 1 Cor 8:1-13; 9:1-23; 10:23-24, 31-33; 13:4-7; Gal 5:6; Phil 2:3-4; 2 Tim 2:9-13; Heb 11:24-26; 1 Jn 4:9-12<\/p>","content_en":"<h3>Giving Up Rights<\/h3>\n<p>Paul nowhere tells believers that they should defend their rights. On the contrary, he emphasizes that believers must always be willing to give up their rights for the sake of others. Believers are free from many of the rules that others feel bound by, but they must always be ready to give up their freedoms if their actions would cause someone else to sin (Rom 14:13-23; 1 Cor 8:1-13; 10:23-33). Defending one’s own personal rights is of little value to Paul.<\/p>\n<p>Paul, like Jesus, sees loving others as one of the most important principles in life (Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6; see Matt 5:43-44; 22:36-39). Real Christian love is always sacrificial (1 Cor 13:4-7), like Christ’s own love. Believers ought never to focus on what is best for themselves, but on what is best for others (1 Cor 10:32-33). The sacrificial death of Christ for sinners is the model that reveals the nature of true love (Rom 5:6-8; 15:1-5; 1 Jn 4:9-12). The whole of a believer’s life is to be an expression of Christ’s sacrificial love. This will never be easy, for it means people must consider themselves dead to their own desires (see Mark 8:34-35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:38-48; 16:24-27; 22:37-39; Rom 5:6-8; 13:8-10; 14:15-22; 15:1-5; 1 Cor 8:1-13; 9:1-23; 10:23-24, 31-33; 13:4-7; Gal 5:6; Phil 2:3-4; 2 Tim 2:9-13; Heb 11:24-26; 1 Jn 4:9-12<\/p>","summary_ro":"Giving Up Rights Paul nowhere tells believers that they should defend their rights. On the contrary, he emphasizes that believers must always be willing to give up their rights for the sake of others. Believers are free from many of the rules that others feel bound by, but they must always be ready to give up their freedoms if their actions would cause someone else to sin (Rom 14:13-23; 1 Cor 8:1-13; 10:23-33). Defending one’s own personal rights is of little value to Paul. Paul, like Jesus, ...","summary_en":"Giving Up Rights Paul nowhere tells believers that they should defend their rights. On the contrary, he emphasizes that believers must always be willing to give up their rights for the sake of others. Believers are free from many of the rules that others feel bound by, but they must always be ready to give up their freedoms if their actions would cause someone else to sin (Rom 14:13-23; 1 Cor 8:1-13; 10:23-33). Defending one’s own personal rights is of little value to Paul. Paul, like Jesus, ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":10191,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Egyptian Egypt","title_en":"Egyptian Egypt","content_ro":"<h3>EGYPT, EGYPTIAN<\/h3>\n<p>Egypt figured significantly as a stage on which the biblical narrative was enacted. Here Abraham lived in time of famine. Joseph, his great-grandson, was sold into slavery in Egypt and rose to a position equivalent to that of prime minister. Through Joseph’s intercession, Jacob and the rest of the Hebrew patriarchal family living in Palestine came to reside in the eastern delta region of Goshen—again as a result of famine. Initially treated favorably, they were later reduced to bondage; crying to God, ultimately they were released through the 10 plagues. Thereafter, for 40 years, they wandered in the Egyptian Sinai, where they received the law, specifications for building the tabernacle, and instructions for the priestly and sacrificial systems.<\/p>\n<p>After the destruction of Jerusalem in 586 <span>BC<\/span>, a group of Jews forced Jeremiah to go with them to Egypt (Jer 43:6-7), where they became numerous during the intertestamental period and gradually forgot their Hebrew. At Alexandria, Jews translated the OT into Greek (the Septuagint) between about 250 and 150 <span>BC<\/span>. This became the Bible of the early church, especially of those Christians outside Palestine.<\/p>\n<p>When the NT period opened, Egypt served as a refuge for Joseph, Mary, and Jesus as they fled to escape the assassination attempts of Herod the Great (Mt 2:13-23). At several other points, Hebrew and Egyptian history intersected—for example, when Shishak I invaded Palestine in the days of Rehoboam (1 Kgs 14:25-28).<\/p>\n<p>Preview<\/p>\n<p>• Geography<\/p>\n<p>• History<\/p>\n<p>• Social Life<\/p>\n<p>• Religion<\/p>\n<p>• Learning and Culture<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>Egypt is the gift of the Nile, without which it could not exist. From time immemorial the Nile has deposited a thin layer of rich silt each year as it overflowed its banks. This ribbon of loam along its course contrasts vividly with the sterile sands that stretch from the river valley often as far as one can see. Then, having deposited this soil, the Nile provides water for its irrigation. This is necessary in a land that receives only six to eight inches (15 to 20 centimeters) of rainfall per year along the Mediterranean, two inches (5.1 centimeters) or less per year at Cairo, and less than that farther south.<\/p>\n<p>The Nile Valley is a tube, shut in on either side by cliffs and corked up at the southern end by cataracts, six places where the river has failed to cut a clear channel and where rocks are piled in irregular masses in the streambed. From cliff to cliff the Nile Valley ranges from about 10 to 31 miles (16 to 50 kilometers) in width between Cairo and Aswan. But the cultivated area along this stretch is only about six to ten miles (10 to 16 kilometers) wide, and narrows to one or two miles (1.5 to 3 kilometers) in width around Aswan. This cultivated tract is only about 5,000 square miles (8,045 square kilometers) in total.<\/p>\n<p>But Egypt is more than the valley. It is also the delta, a pie-shaped area north of Cairo also deposited by the Nile over the millennia. The delta measures some 125 miles (201.1 kilometers) north and south, and 115 miles (185 kilometers) east and west. Its more heavily populated southern region provided ancient Egyptians with some 5,000 square miles (8,045 square kilometers) of farmland, making the total of valley and delta about 10,000 square miles (16,090 square kilometers), roughly equal to the state of Maryland.<\/p>\n\n<p>West of the Nile extends a chain of oases, the largest of which is the Fayum, about 70 miles (112.6 kilometers) southwest of Cairo. In the center of the Fayum is Lake Qarun, which today covers 90 square miles (144.8 square kilometers) and is about 17 feet (5.2 meters) deep. It is surrounded by about a half million acres of good farmland.<\/p>\n<p>Ancient Egypt extended some 125 miles (201.1 kilometers) from the Mediterranean to Cairo (Lower Egypt) and another 600 miles (965.4 kilometers) from Cairo to Aswan (Upper Egypt). At the height of its power, Egypt also controlled the valley from the first cataract at Aswan south to the fourth cataract (Nubia). Thus its domain extended a total of some 1,100 miles (1,769.9 kilometers) south from the Mediterranean.<\/p>\n<p>Egypt’s most important resource was the rich loam along the Nile. On it, in antiquity, farmers raised grains, such as barley, emmer, and wheat. Onions, leeks, beans, and lentils were common vegetables. Dates, figs, and grapes were the most widely grown fruits. Oil came from castor oil plants and sesame rather than from the olive, as in other Mediterranean lands. Flax provided linen for clothing. Domesticated animals included oxen, cattle, sheep, goats, pigs, donkeys, and horses.<\/p>\n<p>Another important resource was an abundant supply of stone. Granite mountains rise between the Nile and the Red Sea, and deposits of alabaster and other fine stone are found in the same region. South of Aswan stand the granite mountains of Nubia. The quarries of Syene at Aswan are famous for their extremely hard and durable red granite. Gold was reasonably plentiful in the Nubian Mountains, and gold-bearing quartz veins were found in the mountains east of the Nile. Egyptians controlled the copper and turquoise mines of the Sinai during much of their important historical periods. In early antiquity some timber was available in Nubia for building the barges that carried the huge loads of stone for construction of pyramids, temples, and other magnificent structures.<\/p>\n<p>The Nile itself was an all-weather highway. One could float northward with the current and sail southward against the weak current (3 miles, or 5 kilometers, per hour) by means of the prevailing northerly winds. In fact, the Nile was the road of ancient Egypt. Land routes normally conducted traffic only to the river’s edge. In addition to the massive north-south commerce, ferry boats regularly moved from shore to shore.<\/p>\n<p>Along the river grew papyrus reeds, from which writing material could be made. And along the Nile, clay was deposited from which could be made pottery and sun-dried bricks for the houses of the poor.<\/p>\n<p>The ancient Egyptians lived in comparative isolation and peace in their valley home. The cataracts on the south, the deserts on east and west, and the harborless coast of the Mediterranean protected them from invasion and left them free to develop a homogeneous culture. Outside influences could sift in chiefly at the two northern corners of the delta. There were Semitic incursions from the east, and Libyans (possibly of European origin) from the west. Defenses were erected to protect against both. The security of their valley home and the regular provision of the sun and the Nile gave the Egyptians a sense of confidence and well-being that was not the lot of other peoples of the ancient Near East.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>It is wrong to think of the contemporary rulers of Egypt as descendants of the pharaohs or the present inhabitants of the land as Egyptians in any but a geographic sense. Egypt as an area of distinctive civilization ended with the Arab conquest in the seventh century <span>AD<\/span> and was greatly diluted during the several preceding centuries by Greco-Roman influences.<\/p>\n<h5>Origins<\/h5>\n<p>Though the origins of the ancient Egyptians are imperfectly understood, physically they show affinities to Hamites, Semites, and Mediterraneans. Hamites with negroid characteristics moved north from Nubia. Asiatics migrated across the Isthmus of Suez into the delta, and the small, brown, finely boned Mediterranean people dominated the Nile Valley from early times. However diverse their origins may have been, Egyptians of the ancient period were conscious of themselves as a nation, a distinctive people. Men stood about five feet six inches (1.7 meters) in height and women about five feet (1.5 meters). They were slight but strong-boned, with round heads and oval faces. The men had little face or body hair, and throughout antiquity they were commonly smooth-shaven, while Semites were bearded.<\/p>\n<p>Archaeologists list a series of successive predynastic cultures—Fayumic, Meridian, Tasian, Badarian, Amratian, Gerzean, and Semainean—who mastered basic techniques and learned how to build a civilization with minimal resources. Of course, they developed an irrigation system for the maintenance of an effective agricultural program. At a very early time they discovered how to turn flax into linen and thus to produce clothing. Boats were made from papyrus reeds and trees that grew along some of the streambeds in the south. Sun-baked bricks provided building material, and clay was available for pottery. The latter was made by hand; the pottery wheel did not appear until dynastic times.<\/p>\n<p>Writing appeared in Egypt about the end of the predynastic period. Their hieroglyphs, or sacred signs, were called “the words of God” and were believed to be of divine origin. By 2700 <span>BC<\/span>, they had learned how to make “paper” by crisscrossing strips cut from the pith of the papyrus plant and forming them into sheets. About the same time they developed techniques for cutting stone from the quarry. Commonly they cut a groove along a line where a block was to be split off. There they drove in wedges of dry wood and wetted them to swell the wood and split the block off. Sometimes they lit a fire along the groove to heat the stone and then poured water over it to split it away from the main rock.<\/p>\n<h5>Unification of Egypt<\/h5>\n<p>In the period just before about 3100 <span>BC<\/span>, Egypt consisted of the two separate kingdoms: Lower Egypt and Upper Egypt. Then the king of Upper Egypt conquered Lower Egypt and unified the two lands under his sole rule. But the division was never quite forgotten, and Egypt was referred to as the “Two Lands” throughout its history. The pharaohs wore a double crown, a combination of the low red crown of Lower Egypt and the white crown of Upper Egypt. The king’s palace was called the “double palace,” and even the royal granary was double. The Hebrews recognized this duality, for throughout the OT they called Egypt <span class=\"hebrew\" lang=\"he\">Mitzrayim<\/span>—a word with a dual ending.<\/p>\n<p>The pharaoh who was credited in the ancient sources with the unification of Egypt was sometimes called Narmer and sometimes Menes; presumably these were different names for the same person. Narmer-Menes began the first dynasty of united Egypt. Though the ancient Egyptians did not reckon in dynasties, modern historians follow the practice of Manetho, an Egyptian priest of the mid-third century <span>BC<\/span>, who compiled a list of kings down to the Persian period and divided it into 30 dynasties; later others added a 31st dynasty. The ancients did not use such terms as “Old Kingdom” and “Middle Kingdom” either, but modern scholars find them a convenient way of organizing Egyptian history.<\/p>\n<h5>Early Dynastic Period (3100–2700 BC)<\/h5>\n<p>Kings of the first two dynasties ruled at This, or Thinis, some 300 miles (482.7 kilometers) south of Cairo, but they built Memphis as another administrative center. They consolidated their hold over the land and developed the theory that the king was divine. Contacts with the outside world were considerable, and there are many indications in Egypt of influences from Mesopotamia at this time.<\/p>\n<h5>Old Kingdom (2700–2200 <span>BC<\/span>; Dynasties 3–6)<\/h5>\n<p>The Old Kingdom is especially remembered for its building operations. The pyramids were erected at that time. The capital was located at Memphis (biblical Noph), southwest of modern Cairo. Contacts with Phoenicia were numerous, and some believe Egyptians were so heavily involved there and elsewhere that it is proper to speak of the “Old Empire.” Artistic standards were being developed, and literary and medical beginnings were significant. Egypt was an absolute monarchy. The divine king was served by an army of officials; the whole population might be regimented during his lifetime to prepare his tomb.<\/p>\n<p>The first king of the third dynasty was Djoser, who built the step pyramid at Saqqara. The earliest great stone structure in the world, it consists of six layers, or steps, rising to a height of 204 feet (62.2 meters). The architect was Imhotep, his vizier or prime minister, who later was deified and credited with the beginnings of architecture, literature, and medicine, and identified by the Greeks with the god of medicine, Asklepios.<\/p>\n<p>The fourth-dynasty pharaohs were the great pyramid builders. They were responsible for erecting the three great pyramids at Giza between about 2600 and 2500 <span>BC<\/span>. The greatest of these, attributed to Khufu, covers 13 acres, originally rose to a height of 481 feet (146.6 meters), and contains about 2.3 million blocks of limestone averaging two and a half tons each. The second pyramid stands 447½ feet (136.4 meters) high and is accompanied by the sphinx, a couchant lion with the face of the king. The third pyramid is 204 feet (62.2 meters) high. These pyramids are not isolated examples. Several more small pyramids were built at Giza, and there were nine pyramid fields in all, scattered along the western bank of the Nile south of Memphis. During the fifth and sixth dynasties, there appeared the pyramid texts, carved and painted inscriptions, magical spells, and hymns that were supposed to aid the deceased in the afterlife.<\/p>\n<p>The artistic standards of Egypt were established during the Old Kingdom. The king and the gods were portrayed in a stylized form. Art tended to be conceptual rather than perceptual; that is, instead of reproducing what he saw, the artist painted what he knew to be there. For example, a school of fish became individual fish painted whole instead of being pictured naturally with one fish obscuring part of the fish next to it. In a similar manner the saddlebags on a donkey were shown with the one facing the viewer reproduced in a natural way; the other one, known to be behind the donkey’s back, was flipped up in the air above the donkey’s back.<\/p>\n<p>The importance of an individual determined his size in a pictorial representation. In a battle scene the pharaoh would be the largest figure, his commanding officers next in size, the common soldiers smaller yet, and enemy troops smallest of all.<\/p>\n<p>Egyptian art was intended to tell a story: much of it was more like a motion picture than a snapshot. A wine-making scene might include picking the grapes, treading out the juice (normally done by stomping with bare feet), and storing the juice in jars.<\/p>\n<p>Evidently Egyptian medical knowledge was also developing during the Old Kingdom. Though the sources for knowledge of Egyptian medicine are the great papyri of the Middle Kingdom, there is some indication that medical knowledge claims far greater antiquity. Numerous archaic expressions appear in the texts. Perhaps Egyptians knew something of the circulation of the blood; they talked about feeling the “voice of the heart.” Egyptian medical practice combined a hodgepodge of home remedies, charms and incantations, and scientific expertise. The Edwin Smith Surgical Papyrus is a remarkable study dealing especially with the treatment of broken bones.<\/p>\n<p>During the sixth dynasty, the Old Kingdom began to break up as a result of poor rulers, aggressive nobles, fiscal difficulties, Nubian incursions in the south, and Asiatic attacks in the northeast.<\/p>\n<h5>First Intermediate Period (2200–2050 <span>BC<\/span>; Dynasties 7–11)<\/h5>\n<p>During the Old Kingdom, there was political stability and prosperity. The Nile flood came predictably and not devastatingly. There was enough for all to eat. If one behaved himself and worked hard and studied diligently in school, he could count on the proper promotions and general success in life. Familiar social, political, economic, and religious institutions remained constant and could be counted on to assume their regular place in the rhythm of life. Now the old aristocracy had fallen. The central government had broken down; nobles ruled many districts and took the title of kings. It was no longer true that if one did certain things he could count on success. The collapse of the whole philosophy of life of the Old Kingdom brought a spiritual upset and spawned attempts at reevaluation of life. Some of the literature of the time advocates the hedonistic approach of drowning one’s problems in pleasure, and some recommended a stoical approach—to steel oneself against the hardships of life.<\/p>\n<h5>Middle Kingdom (2050–1780 <span>BC<\/span>; 12th Dynasty)<\/h5>\n<p>Late in the 11th dynasty, princes of Thebes (440 miles, or 708 kilometers, south of Memphis) struggled to restore order and royal control and were partially successful. The Middle Kingdom was the period of the 12th dynasty, native Thebans who made their capital at Lisht in the Fayum. The six rulers of this dynasty took the names of Amenemhet and Sesostris. Each of them ruled some 30 years, and most of them took their sons on the throne as co-regents before death, eliminating the danger of a usurper. Since these kings did not dare to deprive the nobles of their largely independent power, a feudal condition existed during much of the period.<\/p>\n<p>Unable to function as absolute kings, these pharaohs had to rule by persuasion and the development of goodwill. Their rendering of <span class=\"hebrew\" lang=\"he\">ma’at<\/span> (social justice) was constantly emphasized, and if a person could not obtain <span class=\"hebrew\" lang=\"he\">ma’at<\/span> at the hands of the nobles, he was promised it at the hands of the king. Their propaganda program also portrayed the pharaoh as concerned with responsible leadership instead of merely exercising authority. The pharaoh was the shepherd of his people.<\/p>\n<p>Middle Kingdom pharaohs were wise enough not to exhaust the treasury on great pyramids; instead, they undertook public works, such as a massive effort to increase cultivable acreage in the Fayum, construction of a defensive wall across the isthmus of Suez, and systematic working of the Sinai copper mines. Trade was extensive with Crete, Lebanon, Syria, and Punt.<\/p>\n<p>The Middle Kingdom was a time when Amon began to emerge as the great god of Egypt. He was grafted onto the sun god Re as Amon-Re and came to supersede the gods who had formerly stood for Thebes. As god of the nation, he was to become the great imperial god under the empire and thus to assume a universal quality. Religious texts, which had graced the walls of the pyramids during the Old Kingdom, now were inscribed on coffins instead, and their use was available to nobles as well as kings.<\/p>\n<p>A literary flowering occurred during the Middle Kingdom. Scientific literature is represented by such outstanding works as the Rhind Mathematical Papyrus and the Smith Surgical and Ebers Medical papyri. The “Instructions of Merikare” portrays something of the wisdom literature of the period, and the “Tale of Sinuhe” introduces the genre of entertainment literature.<\/p>\n<p>If one holds to the early date of the exodus (c. 1446 <span>BC<\/span>) and adds 430 years for the period of Israelite sojourn in Egypt (Ex 12:40), he will conclude that the Israelites entered Egypt about 1876 <span>BC<\/span>. This would be early in the reign of Sesostris III (of Senwosret, or Sen-Usert; 1878– 1840 <span>BC<\/span>). Sesostris was a vigorous king who extended Egyptian control south to the second cataract and campaigned up into Syria. He was also able to reverse the feudalistic conditions of the earlier period; he took away the power of the nobles and appointed royal officials in their stead. Possibly this achievement was somehow related to famine in Joseph’s day and Joseph’s use of that famine to fasten royal control on all the populace of the land (Gn 47:13-26).<\/p>\n<h5>Second Intermediate Period (1780–1570 <span>BC<\/span>; Dynasties 13–17)<\/h5>\n<p>With the passing of the strong 12th dynasty, Egypt relapsed once more into a period of disintegration. The Hyksos (“rulers of foreign lands”), Semites from Syria and Palestine, gradually infiltrated into the delta region and took control there about 1730 <span>BC<\/span>, maintaining their capital at Tanis, or Avaris, in the eastern delta. Meanwhile, Theban princes ruled weakly in the south and were commonly vassals to the Hyksos.<\/p>\n<p>Apparently as a result of Egyptian hatred of the Hyksos and stringent efforts to obliterate their memory, the Hyksos are a very shadowy people. Little remains on which to base a reconstruction of their history. Presumably they were responsible for introducing new kinds of bronze swords and daggers, the powerful compound bow, and above all the horse and chariot. The Egyptians adopted these with good success and used them to overthrow Hyksos power and then to build an empire in Palestine and Syria. The struggle of Theban princes to gain release from Hyksos control was prolonged and apparently fierce at times. The effort began late in the 16th century <span>BC<\/span> and was completed by Ahmose I (1570–1546 <span>BC<\/span>).<\/p>\n<h5>The Empire Period (1570–1090 <span>BC<\/span>; Dynasties 18–20)<\/h5>\n<p>Ahmose launched the 18th dynasty, and may be viewed as initiating the empire, or New Kingdom, period as well. After defeating the Hyksos in Egypt, he carried on successful campaigns against Nubia and Sharuhen in southern Palestine. Subsequently he was forced to subdue nobles who had managed to gain independence from the central government during the Hyksos era. Amenhotep I (1546–1525 <span>BC<\/span>) was also forced to fight the Nubians in the south and Libyans in the northwest.<\/p>\n<p>Dying without a son to succeed him, Amenhotep was followed on the throne by his sister Ahmose, who married a Thutmose (Thutmose I, 1525–1508 <span>BC<\/span>), probably a relative. Thutmose had to resubjugate rebellious Nubians during the first year of his reign and in subsequent campaigns considerably expanded Egypt’s Nubian holdings. Between those two Nubian attacks, he mounted an offensive in Syria; thus he could claim an empire that stretched from the Euphrates to the third cataract of the Nile. Moses may have been born early in his reign. Thutmose began the practice of carving out royal tombs in the Valley of the Kings west of Thebes.<\/p>\n<p>Evidently the only surviving child of the union of Thutmose and Ahmose was a daughter, Hatshepsut, who was married to Thutmose II (1508–1504 <span>BC<\/span>), a son of Thutmose I by a secondary princess. Thutmose II had to quell rebellious Nubians, but little else is known of his reign. Since his marriage to Hatshepsut produced two daughters but no sons, he decided to marry his daughter Marytre to a son by a minor wife (Thutmose III, 1504–1450 <span>BC<\/span>).<\/p>\n<p>Hatshepsut continued to rule during the minority of Thutmose III and refused to step aside when he came of age. She dominated Egypt from 1504–1482 <span>BC<\/span>. During her reign, Egypt enjoyed economic prosperity. Her building activities were considerable; not the least of her achievements was the erection of two great obelisks at the temple of Karnak at Luxor. The one remaining shaft stands 97½ feet (29.7 meters) high and weighs about 700,000 pounds (317,800 kilograms). She also conducted trade expeditions to the land of Punt. Hatshepsut is sometimes identified as the pharaoh’s daughter who rescued Moses from the Nile (Ex 2:5).<\/p>\n<p>Finally, in 1482 <span>BC<\/span>, Hatshepsut met an untimely end, probably at the hands of Thutmose III as he burst his bonds and assumed rule over the realm. Within 75 days he had assembled an army and was leading it north into Palestine-Syria to subjugate rebellious princes there. A great initial victory at Megiddo and a sack of the city after a seventh-month siege cowed northern Palestinians but did not break their will to resist. Thutmose found himself campaigning in Palestine or Nubia almost annually for the next two decades.<\/p>\n<p>What started out as an Egyptian impulse to punish the Hyksos turned into a spirit of imperialism, which enjoyed a sense of power in victory. As the frontiers expanded, there was almost always a peril to attend to somewhere during subsequent generations; some of them were real and some remote. Thus the sense of security that Egyptians had enjoyed during earlier centuries when they were shut up in their valley home gave way to a feeling of insecurity. And as the god Amon-Re smiled on Egyptian military efforts, he was rewarded with quantities of booty and handsome gifts. In time the temples gained so much wealth and power that they came to exercise great clout in political and economic circles. Especially great was the power of the priesthood of Amon at the temple of Karnak.<\/p>\n<p>Thutmose III was one of the greatest of Egypt’s ancient pharaohs. A conqueror and empire builder, he is often called the Napoleon of ancient Egypt. There was hardly a city of any size in the kingdom where he did not engage in building activities. With him began an effort to glorify the pharaoh as sportsman, athlete, and warrior that was to last for several generations; he had the powers of a god in conducting the affairs of men. If one accepts the early date of the exodus, Thutmose III is often considered to have been the pharaoh of the great oppression of the Hebrews.<\/p>\n<p>Thutmose was succeeded by his son Amenhotep II (1452–1425 <span>BC<\/span>), who may have been the pharaoh of the exodus. Serving briefly as co-regent with his father, he enjoyed an easy transition to sole rule over the empire. Though forced to conduct two campaigns into Syria and Palestine to subdue rebellious towns, he seems generally to have enjoyed a peaceful reign. Like his father, he sought to be known for his prowess as a sportsman and his ruthlessness as a warrior.<\/p>\n<p>After the little-known reign of Thutmose IV (1425– 1412 <span>BC<\/span>), Amenhotep III (1412–1375 <span>BC<\/span>) ascended to the throne of Egypt. Frequently called “the magnificent,” he reveled in the wealth that poured in from the empire. Once, in the brief space of only 14 days, he had excavated for his wife a lake 6,400 feet (1,950.6 meters) long and 1,200 feet (365.7 meters) wide. Here on the west bank of the Nile at Thebes a royal barge could float about while musicians aboard provided entertainment for the king and queen. Amenhotep built several temples, including a mortuary temple at Thebes, to which were attached the famous colossi of Memnon, seated statues of the king about 70 feet (21.3 meters) high. Though artists dutifully represented him as a great conqueror on temple walls, he seems to have engaged in stifling only one uprising in Nubia and probably never set foot in Palestine or Syria.<\/p>\n<p>Just as Amenhotep III made no effort to maintain the empire, neither did his son Amenhotep IV (1387–1366 <span>BC<\/span>). Because of ill health, Amenhotep III made his son co-regent in 1387 <span>BC<\/span>, but the son paid little attention to the affairs of state. Of a mystical bent, he devoted himself to the establishment of the cult of the sun god Aton at a new capital named Amarna. Aton worship was almost monotheistic (the king being worshiped along with the god) and thus constituted a virtual religious revolution, but it had few adherents outside the court. Religious changes, political changes connected with the move of the capital, and artistic changes were three of the main elements of the so-called “Amarna Revolution.” The loose naturalism in art, almost bordering on caricature, was not new, however, since it had been accepted as early as the reign of Thutmose IV. Amenhotep IV took the name Akhnaton (“spirit of Aton”).<\/p>\n<p>Akhnaton paid no attention to numerous appeals (the Amarna letters) from royal princes of Palestine and Syria for help to repel invaders, and the empire disintegrated. Acceptance of the early date of the exodus would place the Hebrew conquest and the subsequent settling-in process during the reigns of Amenhotep III and IV, precisely when Egyptian power over Palestine disappeared. However, the Habiru, which some of these appeals name as attackers, should not be identified as Hebrews. Much of what is said about them could not have been true of Hebrews.<\/p>\n<p>When Amenhotep IV died, Tutankhamen (1366–1357 <span>BC<\/span>) succeeded to the throne. A young boy of eight or nine, he was associated with Eye, a favorite of Akhnaton, as co-regent. When Tutankhamen died nine years later, Eye continued to rule until 1353 <span>BC<\/span>. Because of the discovery of his magnificently furnished, unrifled tomb in 1922, Tutankhamen has received attention out of proportion to his significance in antiquity. The thousands of objects from his tomb illustrate the wealth, grandeur, and artistic achievements of ancient Egypt and help to demonstrate what it meant for Moses to turn his back on the riches of Egypt (Heb 11:26).<\/p>\n<p>When Eye died, Harmhab, commander-in-chief of the army, succeeded to the throne (1353–1319 <span>BC<\/span>). He reorganized the state and reestablished a strong government. Dying childless, Harmhab designated as his successor Ramses I, commander of the army and vizier, or prime minister. Ramses (1319–1318 <span>BC<\/span>) and Seti I (1318–1299 <span>BC<\/span>) made valiant attempts to restore the Asiatic empire lost by Akhnaton. In connection with their efforts, the capital was moved to Tanis in the delta, from which military campaigns could be more effectively launched.<\/p>\n<p>Ramses II (1299–1232 <span>BC<\/span>) continued the effort to restore Egyptian control in Palestine. In the fifth year of his reign, he met the Hittites in battle at Kadesh on the Orontes in Syria and narrowly missed destruction of his forces. Subsequently, he fought battles all the way from southern Palestine to northern Syria. If the Hebrews were then in the land, as an early date of the exodus requires, they probably never made contact with the Egyptians because they were shepherds and vinedressers in the hills of Palestine, and Ramses moved along the coastal road. Finally, in his 21st regnal year, Ramses made a peace treaty with the Hittites and kept it to the end of his days. He built massively all over Egypt, notably at his capital of Tanis, at Thebes, at Abu Simbel (south of Aswan), and at Memphis. Many of those who accept a later date for the exodus believe he was the pharaoh of the exodus.<\/p>\n<p>Ramses’ 13th son, Merneptah (1232–1222 <span>BC<\/span>), was the only Egyptian king who claimed to have defeated the Hebrews in battle. But some scholars argue that he never invaded Asia and that this statement is to be interpreted as a customary claim of victory over the king’s opponents in surrounding lands, whether or not he ever met them in battle.<\/p>\n<p>Ramses III (1198–1164 <span>BC<\/span>) also fought off a Libyan invasion of the delta in his 5th and 11th regnal years, and in his eighth year he repulsed an invasion of Sea Peoples, among whom were Philistines. He was the last ruler of the empire period to maintain outposts in Palestine and Syria. In his later years the Egyptian economy deteriorated, and inflation and breakdown of the government’s ability to meet the public payroll brought great suffering. Hunger marches resulted.<\/p>\n<p>During the reigns of Ramses IV–XI (1167–1085 <span>BC<\/span>), there was a steady decline of the state. Graft and inflation increased. During the reign of Ramses IX (1138–1119 <span>BC<\/span>) unpaid mercenary troops seem to have roamed as marauders in the delta, and tomb robbery reached epidemic proportions. Finally Herihor, viceroy of Nubia and commander of military forces in the south, seized control of Upper Egypt and made himself high priest of Amon in Thebes. The empire had come to an end.<\/p>\n<h5>The Postempire Period<\/h5>\n<p>In the postempire period, Egypt came under the rule of Libyan kings (945–712 <span>BC<\/span>) and Ethiopian kings (712–670 <span>BC<\/span>). After a brief period of Assyrian domination (670–663 <span>BC<\/span>), a native dynasty asserted itself (663–525 <span>BC<\/span>). Then the Persians conquered and held the land until Alexander the Great marched through in 331. Thereafter, the Ptolemies ruled Egypt until the death of Cleopatra in 30 <span>BC<\/span>. At that point the Romans took over. They controlled the land when Mary and Joseph fled there after the birth of Jesus. During the Greco-Roman period, Hellenistic culture dominated Egypt.<\/p>\n<p>During the early postempire period, when Egyptian culture was still dominant, several kings figured in biblical history. During the fifth year of Rehoboam, king of Judah (probably 926 <span>BC<\/span>), Shishak I of Egypt invaded Judah and wrought great havoc there (1 Kgs 14:25-26). He even marched into the territory of Israel, as archaeological discoveries show. About 700 <span>BC<\/span>, in the days of King Hezekiah and the prophet Isaiah, Tirhakah of Ethiopia led an army into Palestine to help the Jews against invading Assyrians (2 Kgs 19:9). Near the end of the seventh century <span>BC<\/span>, Pharaoh Neco led an army through Judah to come to the aid of weakened Assyria. When King Josiah tried to stop him, the Hebrew monarch lost his life (2 Kgs 23:28-30). During the last days of the kingdom of Judah, while Nebuchadnezzar was besieging Jerusalem (588–586 <span>BC<\/span>), Pharaoh Hophra invaded Palestine in a vain effort to aid the Hebrews and defeat the Babylonians. Jeremiah predicted the Egyptians’ destruction (Jer 44:30).<\/p>\n<p class=\"h2\" id=\"SocialLife\">Social Life<\/p>\n<h5>Social Classes<\/h5>\n<p>In theory and in practice, the king owned all the land of Egypt. He was divine, and the gods had assigned to him the deeds to all the land. Of course, he made gifts—to the gods for the support of the temples, to his most loyal supporters, and for the maintenance of his own worship cult after his death. Thus, large parts of the kingdom slipped from his hands, but much remained as the possession of the crown. Although by the beginning of the Middle Kingdom, nobles held great tracts of land, the king managed to sweep aside their power and repossess a considerable amount of acreage. During the Empire, the king made large grants to the temples, especially the temple of Amon at Thebes. This generosity enhanced the power of the priesthood at the expense of the crown.<\/p>\n<p>As increasing amounts of land passed out of the control of the crown, and as social and economic life became more complex, a complicated class structure developed. The major division in Egyptian society was between the educated elite and the uneducated masses, but such an observation is too simplistic. At the top were the royal family and the great nobles. Below them was a group of lesser nobles and officials. Lower yet was a class of craftsmen who served both upper classes. Then, at least during the Empire, there were farmers who owned small plots which they worked themselves. At the bottom of the social structure were free serfs and slaves. Slavery became common only under the Empire, when slaves were obtained as prisoners of war, primarily in Palestine and Syria to the north and Nubia to the south. Some slaves found their way into domestic service at the palaces and on the large estates, but most of them worked on the land and some served in the mines. Slavery was never as important in Egypt as in other Near Eastern countries.<\/p>\n<h5>Family Life<\/h5>\n<p>Egyptians apparently married in early adolescence. Children were weaned at three. Boys were circumcised between the ages of 6 and 12. Although education was designed for boys of the upper classes, girls—especially of royal families—frequently received some formal education. Egyptian women evidently enjoyed much greater freedom and prestige than women of other Near Eastern countries. They went about rather freely; they accompanied their husbands in the conduct of business and even at social events. The family might even accompany the husband and father on an outing when he went fishing or hunting, though they did not take part in the action. Egyptians normally were not monogamous, the size of the harem being dictated by economic considerations. But the status of the chief wife was protected, and her first son was her husband’s heir. Professions open to women included the priesthood, midwifery, mourning, dancing, and perhaps scribal activity (there was a feminine word for scribe).<\/p>\n<p>Furniture was meager in an Egyptian house. Beds, chairs, stools, footstools, and stands for water jugs seem to have been the main items. Dining tables do not appear to have been used; there were stands on which trays of food might be placed. The poor simply sat on the floor, slept on mats on the floor, and spread out their meals on the floor.<\/p>\n<p>Houses were normally built of mud brick. Those of the wealthy were set amid gardens and frequently had decorative pools. Rooms might be color-washed on the inside and even decorated with frescoes. Roofs were flat and provided a second bedroom in the hottest months. Houses sometimes had a second story. Though remains of two or three villages of workmen on government projects have been found, virtually nothing is known of the layout or size of the important cities of ancient Egypt.<\/p>\n<h5>Dress<\/h5>\n<p>Women wore long linen garments extending from the armpits to the ankles and held up by straps over the shoulder. During the Empire period, the skirt was made fuller and pleated. Men wore loincloths fastened with a belt and extending to the knee. The upper classes often wore it pleated in front. During the Middle Kingdom and the latter part of the Empire, the loincloth was extended to midcalf, and men sometimes also wore a short-sleeved tunic. As a result of Asian influence, Egyptians of the upper classes frequently wore colored clothing during the Empire, instead of the prevailing white of other periods.<\/p>\n\n<p>Men were clean-shaven, but the king and a few top officials wore false beards for ceremonial purposes. Both men and women wore wigs, and both men and women used eye paint for medicinal and decorative purposes. Women wore lipstick and rouge and applied henna to their nails, the palms of their hands, and the soles of their feet. Men and women of the upper classes wore a variety of jewelry. People of all classes applied oils and fats to their skin to protect them in the hot, dry climate. The use of perfume was also universal.<\/p>\n<h5>Entertainment<\/h5>\n<p>There were no organized games in ancient Egypt. Sportsmen went out alone or with their families. They might hunt in the desert with bows and arrows and dogs, go fishing, try to knock down birds with a boomerang in a marsh, or go driving in a chariot. Boys and young men among the peasants especially enjoyed wrestling. Soldiers participated in war dances, which were a sort of physical drill. A game like checkers was the chief indoor game of men and women alike.<\/p>\n<h5>Law and Punishment<\/h5>\n<p>The king was viewed as the source of all law, and apparently there was no written code to which all could appeal. Courts followed precedent set in past cases, and periodically the king modified the legal system by new edicts. Procedure in the courts involved administering an oath to tell the truth, speeches by accuser and accused, judgment of the court, and note taking by a court recorder. In some cases torture was used to extract a confession.<\/p>\n<p>Treason, murder, and perjury were among the capital crimes. The latter was so serious because the court oath was taken “by the life of Pharaoh”; thus, swearing falsely meant injury to the king. Other serious crimes were punishable by mutilation (cutting off nose or ears) or hard labor in the mines and quarries (a living death). A person convicted of theft might be sentenced to repay double or triple what he had taken. Beating was the usual punishment for minor offenses. During the Empire, Egypt had a kind of police force with a contingent in each town.<\/p>\n<p class=\"h2\" id=\"Religion\">Religion<\/p>\n<p>All of Egyptian life was bound up with religious considerations. As the “gift of the Nile,” Egypt worshiped the great river as Hapi. The sun, which gave life to all things, was deified under such names as Amon-Re and Aton. The king was the offspring of the gods and was in some sense god incarnate. The 10 plagues in Moses’ day were an attack on the gods of the Egyptians. Turning the Nile into blood, bringing intense darkness on the land, and smiting the firstborn of the divine pharaoh involved a discrediting of Egyptian gods, as did the other plagues in various ways.<\/p>\n<p>The greatest concern of all individuals was immortality and the blessing of the gods upon them in the next life. Egyptians were not morbid in that they were preoccupied with death; they sought to project or continue as many of the pleasant aspects of this life as possible into the next life.<\/p>\n<p>Ancient Egyptians, unlike modern Western peoples, had no concept of an inanimate world. All natural phenomena were personalized and acted as friendly or unfriendly beings whenever they affected human activity. The gods were looked on as patrons of various activities or functions. Thus, Bes, a bandy-legged dwarf, was the patron of music and conception, and the goddess Taurt (a combination of hippopotamus, lioness, and crocodile) was associated with childbirth. Charms of both were made in abundance, and these two seem to have been more widely regarded among the masses than the chief gods of Egypt.<\/p>\n<p>Most important of all the gods was Re, or Ra, the sun god. The pharaoh was his physical son and earthly embodiment. When he died, he rejoined his divine father in the sky. Re generated the god Shu, personification of air, and the goddess Tefnut, personification of moisture. These gave birth to two children, Geb the earth god and Nut the sky goddess. The legends present different stories of how mankind came into being. One legend has Re generating them with his tears; another has Khnum forming them on his potter’s wheel. During the Empire, the god of Thebes, Amon, was identified with Re, and the sun god henceforth became known as Amon-Re. The great triad of Thebes was Amon, his consort Mut, and their son Khonsu (the moon god).<\/p>\n<p>Rivaling Amon-Re in importance was Osiris, god (king) of the dead. Legend has it that the benevolent ruler Osiris was murdered by his brother and brought back to life by his wife, Isis, through various magical devices; thereafter, he ruled in the west as king of the blessed dead. Eventually the experience of Osiris became that of every human being. Through magical formulas of the sort used by Isis, the individual could come to Osiris and even in some sense become Osiris. In addition to the knowledge and pronouncement of such formulas, the individual had to appear at a judgment for the weighing of his heart in the balance of righteousness. If declared innocent of wrongdoing, he was allowed to enter the kingdom of Osiris and enjoy a blessed hereafter.<\/p>\n<p>Some of these notions about exiting to the next life began to appear on the walls of pyramid tombs in the Old Kingdom (“pyramid texts”). During the Middle Kingdom, they were recorded on coffins (“coffin texts”). During the Empire, they were compiled as the “Book of the Dead.” Portions continued to be inscribed on the walls of tombs from the Empire period to about <span>AD<\/span> 300.<\/p>\n<p class=\"h2\" id=\"LearningandCulture\">Learning and Culture<\/p>\n<h5>Language and Writing<\/h5>\n<p>Ancient Egyptian was related to both Semitic and Hamitic languages. By about 311 <span>BC<\/span>, both hieroglyphics (pictorial characters used in inscriptions and more formal writing) and hieratic (a more running hand) were in use. Hieroglyphs may stand for a letter, a syllable, a sound, a word, or an idea. Francois Champollion cracked the decipherment of the hieroglyphs in 1822, primarily with the help of the Rosetta Stone. About 700 <span>BC<\/span>, a more rapid script called demotic came into being and continued to be written until early Christian times. Thereafter, Coptic, the ancient Egyptian language, came to be written down in a Greek script with a few extra letters.<\/p>\n<h5>Education<\/h5>\n<p>Egyptian education, available almost exclusively to upper-class boys, was designed to provide trained personnel for the priesthood, government offices, or the professions. Few had a chance to obtain any education at all. Boys began their training at an early age, commonly about four. Classes started early in the morning and normally ended about noon, in order to avoid the heat of the day. Reading, writing, and arithmetic were the standard fare. Good handwriting and the ability to compose letters were essential for all leaders in society. Eloquence was also valued. Learning by imitation was achieved through copying handwriting samples and model letters. Pieces of stone and potsherds provided inexpensive writing tablets, with papyrus being reserved for final drafts of important compositions. Knowledge of arithmetic was especially important for workers in government offices where taxes were collected in kind.<\/p>\n<p>The highest form of education was priestly training, and a prince might enroll in a school for priests. But often he was educated by tutors in classes held at the palace. Such classes normally were designed for children of the harem; princesses and nonroyal children might also attend them.<\/p>\n<p>After lower school, a boy might attend a “House of Life,” a kind of academy or senior college. There outstanding persons might lecture on a variety of subjects (including medicine). Presumably resembling Plato’s academy in Athens, such “Houses” did not have a prescribed curriculum or regular examinations. They were equipped with libraries.<\/p>\n<h5>Science<\/h5>\n<p>The ancient Egyptians excelled in applied mathematics, astronomy, and medicine. The annual flood of the Nile required an early development of the ability to resurvey the land rapidly after waters receded. Engineering skills were necessary to produce the irrigation system on which all Egyptian life depended. Moreover, their massive building projects necessitated a knowledge of mathematics. Egyptians could add and subtract but had cumbersome procedures for multiplication and division. They could calculate the area of a square, a triangle, a rectangle, and a circle and could do simple exercises in geometry. It is thought that experience rather than mathematical reasoning ability was responsible for most of their mathematical successes. They understood that the calendar must have 365¼ days in it, and they divided the year into 12 months and the months into three 10-day weeks. As early as 2000 <span>BC<\/span>, they had invented an adequate water clock.<\/p>\n<p>With their elaborate practice of embalming, one would expect their knowledge of anatomy to be superior. They distinguished between injuries and diseases and performed some amazing surgery. Treatment was, however, a curious combination of scientific and superstitious efforts. Egyptian scientists, with a practical rather than theoretical motivation, amassed a vast collection of facts about astronomy, chemistry, geography, medicine, surgery, mathematics, and natural history.<\/p>\n<h5>Architecture<\/h5>\n<p>As the ancient Egyptians built their great temples, they were most concerned with stability and enduring qualities. They were built to last forever. Thus they were made of stone (commonly limestone or sandstone) and roofed with great stone slabs supported on massive columns. The capitals generally were lotus, papyrus, or palm leaf in design. Great statues of a king were placed inside these temples; as mere architectural decoration, these sculptures appear stiff and formal. Light entered the temple through windows in the side of the raised central hall; the side aisles were lower. Though the roofs of these temples were flat, Egyptians knew how to construct a round arch by at least 2700 <span>BC<\/span>. Greatest of the remaining temples is the temple of Karnak at Luxor. The hypostyle hall there, built by Ramses II, has a forest of 134 sandstone columns, the central avenue of which has 12 columns that soar to a height of 70 feet (21.3 meters), the tallest columns in the ancient world.<\/p>\n\n<p>Pharaohs of the Old Kingdom built great pyramids as burial places along the west bank of the Nile south of Memphis. Pharaohs of the Middle Kingdom constructed smaller pyramids in the Fayum area. During the empire period, they carved tombs out of the cliffs west of Thebes. Pharaohs as divine beings covered the walls of their tombs at Thebes with religious scenes. The nobles had their tombs decorated with scenes of everyday life—a life that they wished to perpetuate beyond the grave.<\/p>\n<p>Houses were constructed of sun-dried brick; a few remain at Amarna and in a couple of abandoned workers’ camps.<\/p>\n<h5>Music<\/h5>\n<p>All that is known of Egyptian music must be gleaned from musical instruments found in tombs or representations of musical instruments painted on tomb walls. Three instruments used in religious exercises were the sistrum, tambourine, and castanets. The sistrum was a metal loop fastened to a handle. Holes were cut in the sides of the loop so that three metal rods could be loosely fastened in it. When the sistrum was shaken, the rods would rattle. This is the instrument referred to in 2 Samuel 6:5. Miriam used the Egyptian timbrel, or tambourine, in the celebration after crossing the Red Sea (Ex 15:20).<\/p>\n<p>Stringed instruments in ancient Egypt included the harp, lyre, lute, and a kind of guitar. Wind instruments included the single and double flute and the trumpet, the latter apparently used only for military purposes. At first, instruments were used singly to accompany a singer or dancer. Orchestras existed during the Empire period, when Israel escaped from Egyptian bondage.<\/p>\n<p><em>See also<\/em> Exodus, The; Pharaoh; Plagues upon Egypt.<\/p>","content_en":"<h3>EGYPT, EGYPTIAN<\/h3>\n<p>Egypt figured significantly as a stage on which the biblical narrative was enacted. Here Abraham lived in time of famine. Joseph, his great-grandson, was sold into slavery in Egypt and rose to a position equivalent to that of prime minister. Through Joseph’s intercession, Jacob and the rest of the Hebrew patriarchal family living in Palestine came to reside in the eastern delta region of Goshen—again as a result of famine. Initially treated favorably, they were later reduced to bondage; crying to God, ultimately they were released through the 10 plagues. Thereafter, for 40 years, they wandered in the Egyptian Sinai, where they received the law, specifications for building the tabernacle, and instructions for the priestly and sacrificial systems.<\/p>\n<p>After the destruction of Jerusalem in 586 <span>BC<\/span>, a group of Jews forced Jeremiah to go with them to Egypt (Jer 43:6-7), where they became numerous during the intertestamental period and gradually forgot their Hebrew. At Alexandria, Jews translated the OT into Greek (the Septuagint) between about 250 and 150 <span>BC<\/span>. This became the Bible of the early church, especially of those Christians outside Palestine.<\/p>\n<p>When the NT period opened, Egypt served as a refuge for Joseph, Mary, and Jesus as they fled to escape the assassination attempts of Herod the Great (Mt 2:13-23). At several other points, Hebrew and Egyptian history intersected—for example, when Shishak I invaded Palestine in the days of Rehoboam (1 Kgs 14:25-28).<\/p>\n<p>Preview<\/p>\n<p>• Geography<\/p>\n<p>• History<\/p>\n<p>• Social Life<\/p>\n<p>• Religion<\/p>\n<p>• Learning and Culture<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>Egypt is the gift of the Nile, without which it could not exist. From time immemorial the Nile has deposited a thin layer of rich silt each year as it overflowed its banks. This ribbon of loam along its course contrasts vividly with the sterile sands that stretch from the river valley often as far as one can see. Then, having deposited this soil, the Nile provides water for its irrigation. This is necessary in a land that receives only six to eight inches (15 to 20 centimeters) of rainfall per year along the Mediterranean, two inches (5.1 centimeters) or less per year at Cairo, and less than that farther south.<\/p>\n<p>The Nile Valley is a tube, shut in on either side by cliffs and corked up at the southern end by cataracts, six places where the river has failed to cut a clear channel and where rocks are piled in irregular masses in the streambed. From cliff to cliff the Nile Valley ranges from about 10 to 31 miles (16 to 50 kilometers) in width between Cairo and Aswan. But the cultivated area along this stretch is only about six to ten miles (10 to 16 kilometers) wide, and narrows to one or two miles (1.5 to 3 kilometers) in width around Aswan. This cultivated tract is only about 5,000 square miles (8,045 square kilometers) in total.<\/p>\n<p>But Egypt is more than the valley. It is also the delta, a pie-shaped area north of Cairo also deposited by the Nile over the millennia. The delta measures some 125 miles (201.1 kilometers) north and south, and 115 miles (185 kilometers) east and west. Its more heavily populated southern region provided ancient Egyptians with some 5,000 square miles (8,045 square kilometers) of farmland, making the total of valley and delta about 10,000 square miles (16,090 square kilometers), roughly equal to the state of Maryland.<\/p>\n\n<p>West of the Nile extends a chain of oases, the largest of which is the Fayum, about 70 miles (112.6 kilometers) southwest of Cairo. In the center of the Fayum is Lake Qarun, which today covers 90 square miles (144.8 square kilometers) and is about 17 feet (5.2 meters) deep. It is surrounded by about a half million acres of good farmland.<\/p>\n<p>Ancient Egypt extended some 125 miles (201.1 kilometers) from the Mediterranean to Cairo (Lower Egypt) and another 600 miles (965.4 kilometers) from Cairo to Aswan (Upper Egypt). At the height of its power, Egypt also controlled the valley from the first cataract at Aswan south to the fourth cataract (Nubia). Thus its domain extended a total of some 1,100 miles (1,769.9 kilometers) south from the Mediterranean.<\/p>\n<p>Egypt’s most important resource was the rich loam along the Nile. On it, in antiquity, farmers raised grains, such as barley, emmer, and wheat. Onions, leeks, beans, and lentils were common vegetables. Dates, figs, and grapes were the most widely grown fruits. Oil came from castor oil plants and sesame rather than from the olive, as in other Mediterranean lands. Flax provided linen for clothing. Domesticated animals included oxen, cattle, sheep, goats, pigs, donkeys, and horses.<\/p>\n<p>Another important resource was an abundant supply of stone. Granite mountains rise between the Nile and the Red Sea, and deposits of alabaster and other fine stone are found in the same region. South of Aswan stand the granite mountains of Nubia. The quarries of Syene at Aswan are famous for their extremely hard and durable red granite. Gold was reasonably plentiful in the Nubian Mountains, and gold-bearing quartz veins were found in the mountains east of the Nile. Egyptians controlled the copper and turquoise mines of the Sinai during much of their important historical periods. In early antiquity some timber was available in Nubia for building the barges that carried the huge loads of stone for construction of pyramids, temples, and other magnificent structures.<\/p>\n<p>The Nile itself was an all-weather highway. One could float northward with the current and sail southward against the weak current (3 miles, or 5 kilometers, per hour) by means of the prevailing northerly winds. In fact, the Nile was the road of ancient Egypt. Land routes normally conducted traffic only to the river’s edge. In addition to the massive north-south commerce, ferry boats regularly moved from shore to shore.<\/p>\n<p>Along the river grew papyrus reeds, from which writing material could be made. And along the Nile, clay was deposited from which could be made pottery and sun-dried bricks for the houses of the poor.<\/p>\n<p>The ancient Egyptians lived in comparative isolation and peace in their valley home. The cataracts on the south, the deserts on east and west, and the harborless coast of the Mediterranean protected them from invasion and left them free to develop a homogeneous culture. Outside influences could sift in chiefly at the two northern corners of the delta. There were Semitic incursions from the east, and Libyans (possibly of European origin) from the west. Defenses were erected to protect against both. The security of their valley home and the regular provision of the sun and the Nile gave the Egyptians a sense of confidence and well-being that was not the lot of other peoples of the ancient Near East.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>It is wrong to think of the contemporary rulers of Egypt as descendants of the pharaohs or the present inhabitants of the land as Egyptians in any but a geographic sense. Egypt as an area of distinctive civilization ended with the Arab conquest in the seventh century <span>AD<\/span> and was greatly diluted during the several preceding centuries by Greco-Roman influences.<\/p>\n<h5>Origins<\/h5>\n<p>Though the origins of the ancient Egyptians are imperfectly understood, physically they show affinities to Hamites, Semites, and Mediterraneans. Hamites with negroid characteristics moved north from Nubia. Asiatics migrated across the Isthmus of Suez into the delta, and the small, brown, finely boned Mediterranean people dominated the Nile Valley from early times. However diverse their origins may have been, Egyptians of the ancient period were conscious of themselves as a nation, a distinctive people. Men stood about five feet six inches (1.7 meters) in height and women about five feet (1.5 meters). They were slight but strong-boned, with round heads and oval faces. The men had little face or body hair, and throughout antiquity they were commonly smooth-shaven, while Semites were bearded.<\/p>\n<p>Archaeologists list a series of successive predynastic cultures—Fayumic, Meridian, Tasian, Badarian, Amratian, Gerzean, and Semainean—who mastered basic techniques and learned how to build a civilization with minimal resources. Of course, they developed an irrigation system for the maintenance of an effective agricultural program. At a very early time they discovered how to turn flax into linen and thus to produce clothing. Boats were made from papyrus reeds and trees that grew along some of the streambeds in the south. Sun-baked bricks provided building material, and clay was available for pottery. The latter was made by hand; the pottery wheel did not appear until dynastic times.<\/p>\n<p>Writing appeared in Egypt about the end of the predynastic period. Their hieroglyphs, or sacred signs, were called “the words of God” and were believed to be of divine origin. By 2700 <span>BC<\/span>, they had learned how to make “paper” by crisscrossing strips cut from the pith of the papyrus plant and forming them into sheets. About the same time they developed techniques for cutting stone from the quarry. Commonly they cut a groove along a line where a block was to be split off. There they drove in wedges of dry wood and wetted them to swell the wood and split the block off. Sometimes they lit a fire along the groove to heat the stone and then poured water over it to split it away from the main rock.<\/p>\n<h5>Unification of Egypt<\/h5>\n<p>In the period just before about 3100 <span>BC<\/span>, Egypt consisted of the two separate kingdoms: Lower Egypt and Upper Egypt. Then the king of Upper Egypt conquered Lower Egypt and unified the two lands under his sole rule. But the division was never quite forgotten, and Egypt was referred to as the “Two Lands” throughout its history. The pharaohs wore a double crown, a combination of the low red crown of Lower Egypt and the white crown of Upper Egypt. The king’s palace was called the “double palace,” and even the royal granary was double. The Hebrews recognized this duality, for throughout the OT they called Egypt <span class=\"hebrew\" lang=\"he\">Mitzrayim<\/span>—a word with a dual ending.<\/p>\n<p>The pharaoh who was credited in the ancient sources with the unification of Egypt was sometimes called Narmer and sometimes Menes; presumably these were different names for the same person. Narmer-Menes began the first dynasty of united Egypt. Though the ancient Egyptians did not reckon in dynasties, modern historians follow the practice of Manetho, an Egyptian priest of the mid-third century <span>BC<\/span>, who compiled a list of kings down to the Persian period and divided it into 30 dynasties; later others added a 31st dynasty. The ancients did not use such terms as “Old Kingdom” and “Middle Kingdom” either, but modern scholars find them a convenient way of organizing Egyptian history.<\/p>\n<h5>Early Dynastic Period (3100–2700 BC)<\/h5>\n<p>Kings of the first two dynasties ruled at This, or Thinis, some 300 miles (482.7 kilometers) south of Cairo, but they built Memphis as another administrative center. They consolidated their hold over the land and developed the theory that the king was divine. Contacts with the outside world were considerable, and there are many indications in Egypt of influences from Mesopotamia at this time.<\/p>\n<h5>Old Kingdom (2700–2200 <span>BC<\/span>; Dynasties 3–6)<\/h5>\n<p>The Old Kingdom is especially remembered for its building operations. The pyramids were erected at that time. The capital was located at Memphis (biblical Noph), southwest of modern Cairo. Contacts with Phoenicia were numerous, and some believe Egyptians were so heavily involved there and elsewhere that it is proper to speak of the “Old Empire.” Artistic standards were being developed, and literary and medical beginnings were significant. Egypt was an absolute monarchy. The divine king was served by an army of officials; the whole population might be regimented during his lifetime to prepare his tomb.<\/p>\n<p>The first king of the third dynasty was Djoser, who built the step pyramid at Saqqara. The earliest great stone structure in the world, it consists of six layers, or steps, rising to a height of 204 feet (62.2 meters). The architect was Imhotep, his vizier or prime minister, who later was deified and credited with the beginnings of architecture, literature, and medicine, and identified by the Greeks with the god of medicine, Asklepios.<\/p>\n<p>The fourth-dynasty pharaohs were the great pyramid builders. They were responsible for erecting the three great pyramids at Giza between about 2600 and 2500 <span>BC<\/span>. The greatest of these, attributed to Khufu, covers 13 acres, originally rose to a height of 481 feet (146.6 meters), and contains about 2.3 million blocks of limestone averaging two and a half tons each. The second pyramid stands 447½ feet (136.4 meters) high and is accompanied by the sphinx, a couchant lion with the face of the king. The third pyramid is 204 feet (62.2 meters) high. These pyramids are not isolated examples. Several more small pyramids were built at Giza, and there were nine pyramid fields in all, scattered along the western bank of the Nile south of Memphis. During the fifth and sixth dynasties, there appeared the pyramid texts, carved and painted inscriptions, magical spells, and hymns that were supposed to aid the deceased in the afterlife.<\/p>\n<p>The artistic standards of Egypt were established during the Old Kingdom. The king and the gods were portrayed in a stylized form. Art tended to be conceptual rather than perceptual; that is, instead of reproducing what he saw, the artist painted what he knew to be there. For example, a school of fish became individual fish painted whole instead of being pictured naturally with one fish obscuring part of the fish next to it. In a similar manner the saddlebags on a donkey were shown with the one facing the viewer reproduced in a natural way; the other one, known to be behind the donkey’s back, was flipped up in the air above the donkey’s back.<\/p>\n<p>The importance of an individual determined his size in a pictorial representation. In a battle scene the pharaoh would be the largest figure, his commanding officers next in size, the common soldiers smaller yet, and enemy troops smallest of all.<\/p>\n<p>Egyptian art was intended to tell a story: much of it was more like a motion picture than a snapshot. A wine-making scene might include picking the grapes, treading out the juice (normally done by stomping with bare feet), and storing the juice in jars.<\/p>\n<p>Evidently Egyptian medical knowledge was also developing during the Old Kingdom. Though the sources for knowledge of Egyptian medicine are the great papyri of the Middle Kingdom, there is some indication that medical knowledge claims far greater antiquity. Numerous archaic expressions appear in the texts. Perhaps Egyptians knew something of the circulation of the blood; they talked about feeling the “voice of the heart.” Egyptian medical practice combined a hodgepodge of home remedies, charms and incantations, and scientific expertise. The Edwin Smith Surgical Papyrus is a remarkable study dealing especially with the treatment of broken bones.<\/p>\n<p>During the sixth dynasty, the Old Kingdom began to break up as a result of poor rulers, aggressive nobles, fiscal difficulties, Nubian incursions in the south, and Asiatic attacks in the northeast.<\/p>\n<h5>First Intermediate Period (2200–2050 <span>BC<\/span>; Dynasties 7–11)<\/h5>\n<p>During the Old Kingdom, there was political stability and prosperity. The Nile flood came predictably and not devastatingly. There was enough for all to eat. If one behaved himself and worked hard and studied diligently in school, he could count on the proper promotions and general success in life. Familiar social, political, economic, and religious institutions remained constant and could be counted on to assume their regular place in the rhythm of life. Now the old aristocracy had fallen. The central government had broken down; nobles ruled many districts and took the title of kings. It was no longer true that if one did certain things he could count on success. The collapse of the whole philosophy of life of the Old Kingdom brought a spiritual upset and spawned attempts at reevaluation of life. Some of the literature of the time advocates the hedonistic approach of drowning one’s problems in pleasure, and some recommended a stoical approach—to steel oneself against the hardships of life.<\/p>\n<h5>Middle Kingdom (2050–1780 <span>BC<\/span>; 12th Dynasty)<\/h5>\n<p>Late in the 11th dynasty, princes of Thebes (440 miles, or 708 kilometers, south of Memphis) struggled to restore order and royal control and were partially successful. The Middle Kingdom was the period of the 12th dynasty, native Thebans who made their capital at Lisht in the Fayum. The six rulers of this dynasty took the names of Amenemhet and Sesostris. Each of them ruled some 30 years, and most of them took their sons on the throne as co-regents before death, eliminating the danger of a usurper. Since these kings did not dare to deprive the nobles of their largely independent power, a feudal condition existed during much of the period.<\/p>\n<p>Unable to function as absolute kings, these pharaohs had to rule by persuasion and the development of goodwill. Their rendering of <span class=\"hebrew\" lang=\"he\">ma’at<\/span> (social justice) was constantly emphasized, and if a person could not obtain <span class=\"hebrew\" lang=\"he\">ma’at<\/span> at the hands of the nobles, he was promised it at the hands of the king. Their propaganda program also portrayed the pharaoh as concerned with responsible leadership instead of merely exercising authority. The pharaoh was the shepherd of his people.<\/p>\n<p>Middle Kingdom pharaohs were wise enough not to exhaust the treasury on great pyramids; instead, they undertook public works, such as a massive effort to increase cultivable acreage in the Fayum, construction of a defensive wall across the isthmus of Suez, and systematic working of the Sinai copper mines. Trade was extensive with Crete, Lebanon, Syria, and Punt.<\/p>\n<p>The Middle Kingdom was a time when Amon began to emerge as the great god of Egypt. He was grafted onto the sun god Re as Amon-Re and came to supersede the gods who had formerly stood for Thebes. As god of the nation, he was to become the great imperial god under the empire and thus to assume a universal quality. Religious texts, which had graced the walls of the pyramids during the Old Kingdom, now were inscribed on coffins instead, and their use was available to nobles as well as kings.<\/p>\n<p>A literary flowering occurred during the Middle Kingdom. Scientific literature is represented by such outstanding works as the Rhind Mathematical Papyrus and the Smith Surgical and Ebers Medical papyri. The “Instructions of Merikare” portrays something of the wisdom literature of the period, and the “Tale of Sinuhe” introduces the genre of entertainment literature.<\/p>\n<p>If one holds to the early date of the exodus (c. 1446 <span>BC<\/span>) and adds 430 years for the period of Israelite sojourn in Egypt (Ex 12:40), he will conclude that the Israelites entered Egypt about 1876 <span>BC<\/span>. This would be early in the reign of Sesostris III (of Senwosret, or Sen-Usert; 1878– 1840 <span>BC<\/span>). Sesostris was a vigorous king who extended Egyptian control south to the second cataract and campaigned up into Syria. He was also able to reverse the feudalistic conditions of the earlier period; he took away the power of the nobles and appointed royal officials in their stead. Possibly this achievement was somehow related to famine in Joseph’s day and Joseph’s use of that famine to fasten royal control on all the populace of the land (Gn 47:13-26).<\/p>\n<h5>Second Intermediate Period (1780–1570 <span>BC<\/span>; Dynasties 13–17)<\/h5>\n<p>With the passing of the strong 12th dynasty, Egypt relapsed once more into a period of disintegration. The Hyksos (“rulers of foreign lands”), Semites from Syria and Palestine, gradually infiltrated into the delta region and took control there about 1730 <span>BC<\/span>, maintaining their capital at Tanis, or Avaris, in the eastern delta. Meanwhile, Theban princes ruled weakly in the south and were commonly vassals to the Hyksos.<\/p>\n<p>Apparently as a result of Egyptian hatred of the Hyksos and stringent efforts to obliterate their memory, the Hyksos are a very shadowy people. Little remains on which to base a reconstruction of their history. Presumably they were responsible for introducing new kinds of bronze swords and daggers, the powerful compound bow, and above all the horse and chariot. The Egyptians adopted these with good success and used them to overthrow Hyksos power and then to build an empire in Palestine and Syria. The struggle of Theban princes to gain release from Hyksos control was prolonged and apparently fierce at times. The effort began late in the 16th century <span>BC<\/span> and was completed by Ahmose I (1570–1546 <span>BC<\/span>).<\/p>\n<h5>The Empire Period (1570–1090 <span>BC<\/span>; Dynasties 18–20)<\/h5>\n<p>Ahmose launched the 18th dynasty, and may be viewed as initiating the empire, or New Kingdom, period as well. After defeating the Hyksos in Egypt, he carried on successful campaigns against Nubia and Sharuhen in southern Palestine. Subsequently he was forced to subdue nobles who had managed to gain independence from the central government during the Hyksos era. Amenhotep I (1546–1525 <span>BC<\/span>) was also forced to fight the Nubians in the south and Libyans in the northwest.<\/p>\n<p>Dying without a son to succeed him, Amenhotep was followed on the throne by his sister Ahmose, who married a Thutmose (Thutmose I, 1525–1508 <span>BC<\/span>), probably a relative. Thutmose had to resubjugate rebellious Nubians during the first year of his reign and in subsequent campaigns considerably expanded Egypt’s Nubian holdings. Between those two Nubian attacks, he mounted an offensive in Syria; thus he could claim an empire that stretched from the Euphrates to the third cataract of the Nile. Moses may have been born early in his reign. Thutmose began the practice of carving out royal tombs in the Valley of the Kings west of Thebes.<\/p>\n<p>Evidently the only surviving child of the union of Thutmose and Ahmose was a daughter, Hatshepsut, who was married to Thutmose II (1508–1504 <span>BC<\/span>), a son of Thutmose I by a secondary princess. Thutmose II had to quell rebellious Nubians, but little else is known of his reign. Since his marriage to Hatshepsut produced two daughters but no sons, he decided to marry his daughter Marytre to a son by a minor wife (Thutmose III, 1504–1450 <span>BC<\/span>).<\/p>\n<p>Hatshepsut continued to rule during the minority of Thutmose III and refused to step aside when he came of age. She dominated Egypt from 1504–1482 <span>BC<\/span>. During her reign, Egypt enjoyed economic prosperity. Her building activities were considerable; not the least of her achievements was the erection of two great obelisks at the temple of Karnak at Luxor. The one remaining shaft stands 97½ feet (29.7 meters) high and weighs about 700,000 pounds (317,800 kilograms). She also conducted trade expeditions to the land of Punt. Hatshepsut is sometimes identified as the pharaoh’s daughter who rescued Moses from the Nile (Ex 2:5).<\/p>\n<p>Finally, in 1482 <span>BC<\/span>, Hatshepsut met an untimely end, probably at the hands of Thutmose III as he burst his bonds and assumed rule over the realm. Within 75 days he had assembled an army and was leading it north into Palestine-Syria to subjugate rebellious princes there. A great initial victory at Megiddo and a sack of the city after a seventh-month siege cowed northern Palestinians but did not break their will to resist. Thutmose found himself campaigning in Palestine or Nubia almost annually for the next two decades.<\/p>\n<p>What started out as an Egyptian impulse to punish the Hyksos turned into a spirit of imperialism, which enjoyed a sense of power in victory. As the frontiers expanded, there was almost always a peril to attend to somewhere during subsequent generations; some of them were real and some remote. Thus the sense of security that Egyptians had enjoyed during earlier centuries when they were shut up in their valley home gave way to a feeling of insecurity. And as the god Amon-Re smiled on Egyptian military efforts, he was rewarded with quantities of booty and handsome gifts. In time the temples gained so much wealth and power that they came to exercise great clout in political and economic circles. Especially great was the power of the priesthood of Amon at the temple of Karnak.<\/p>\n<p>Thutmose III was one of the greatest of Egypt’s ancient pharaohs. A conqueror and empire builder, he is often called the Napoleon of ancient Egypt. There was hardly a city of any size in the kingdom where he did not engage in building activities. With him began an effort to glorify the pharaoh as sportsman, athlete, and warrior that was to last for several generations; he had the powers of a god in conducting the affairs of men. If one accepts the early date of the exodus, Thutmose III is often considered to have been the pharaoh of the great oppression of the Hebrews.<\/p>\n<p>Thutmose was succeeded by his son Amenhotep II (1452–1425 <span>BC<\/span>), who may have been the pharaoh of the exodus. Serving briefly as co-regent with his father, he enjoyed an easy transition to sole rule over the empire. Though forced to conduct two campaigns into Syria and Palestine to subdue rebellious towns, he seems generally to have enjoyed a peaceful reign. Like his father, he sought to be known for his prowess as a sportsman and his ruthlessness as a warrior.<\/p>\n<p>After the little-known reign of Thutmose IV (1425– 1412 <span>BC<\/span>), Amenhotep III (1412–1375 <span>BC<\/span>) ascended to the throne of Egypt. Frequently called “the magnificent,” he reveled in the wealth that poured in from the empire. Once, in the brief space of only 14 days, he had excavated for his wife a lake 6,400 feet (1,950.6 meters) long and 1,200 feet (365.7 meters) wide. Here on the west bank of the Nile at Thebes a royal barge could float about while musicians aboard provided entertainment for the king and queen. Amenhotep built several temples, including a mortuary temple at Thebes, to which were attached the famous colossi of Memnon, seated statues of the king about 70 feet (21.3 meters) high. Though artists dutifully represented him as a great conqueror on temple walls, he seems to have engaged in stifling only one uprising in Nubia and probably never set foot in Palestine or Syria.<\/p>\n<p>Just as Amenhotep III made no effort to maintain the empire, neither did his son Amenhotep IV (1387–1366 <span>BC<\/span>). Because of ill health, Amenhotep III made his son co-regent in 1387 <span>BC<\/span>, but the son paid little attention to the affairs of state. Of a mystical bent, he devoted himself to the establishment of the cult of the sun god Aton at a new capital named Amarna. Aton worship was almost monotheistic (the king being worshiped along with the god) and thus constituted a virtual religious revolution, but it had few adherents outside the court. Religious changes, political changes connected with the move of the capital, and artistic changes were three of the main elements of the so-called “Amarna Revolution.” The loose naturalism in art, almost bordering on caricature, was not new, however, since it had been accepted as early as the reign of Thutmose IV. Amenhotep IV took the name Akhnaton (“spirit of Aton”).<\/p>\n<p>Akhnaton paid no attention to numerous appeals (the Amarna letters) from royal princes of Palestine and Syria for help to repel invaders, and the empire disintegrated. Acceptance of the early date of the exodus would place the Hebrew conquest and the subsequent settling-in process during the reigns of Amenhotep III and IV, precisely when Egyptian power over Palestine disappeared. However, the Habiru, which some of these appeals name as attackers, should not be identified as Hebrews. Much of what is said about them could not have been true of Hebrews.<\/p>\n<p>When Amenhotep IV died, Tutankhamen (1366–1357 <span>BC<\/span>) succeeded to the throne. A young boy of eight or nine, he was associated with Eye, a favorite of Akhnaton, as co-regent. When Tutankhamen died nine years later, Eye continued to rule until 1353 <span>BC<\/span>. Because of the discovery of his magnificently furnished, unrifled tomb in 1922, Tutankhamen has received attention out of proportion to his significance in antiquity. The thousands of objects from his tomb illustrate the wealth, grandeur, and artistic achievements of ancient Egypt and help to demonstrate what it meant for Moses to turn his back on the riches of Egypt (Heb 11:26).<\/p>\n<p>When Eye died, Harmhab, commander-in-chief of the army, succeeded to the throne (1353–1319 <span>BC<\/span>). He reorganized the state and reestablished a strong government. Dying childless, Harmhab designated as his successor Ramses I, commander of the army and vizier, or prime minister. Ramses (1319–1318 <span>BC<\/span>) and Seti I (1318–1299 <span>BC<\/span>) made valiant attempts to restore the Asiatic empire lost by Akhnaton. In connection with their efforts, the capital was moved to Tanis in the delta, from which military campaigns could be more effectively launched.<\/p>\n<p>Ramses II (1299–1232 <span>BC<\/span>) continued the effort to restore Egyptian control in Palestine. In the fifth year of his reign, he met the Hittites in battle at Kadesh on the Orontes in Syria and narrowly missed destruction of his forces. Subsequently, he fought battles all the way from southern Palestine to northern Syria. If the Hebrews were then in the land, as an early date of the exodus requires, they probably never made contact with the Egyptians because they were shepherds and vinedressers in the hills of Palestine, and Ramses moved along the coastal road. Finally, in his 21st regnal year, Ramses made a peace treaty with the Hittites and kept it to the end of his days. He built massively all over Egypt, notably at his capital of Tanis, at Thebes, at Abu Simbel (south of Aswan), and at Memphis. Many of those who accept a later date for the exodus believe he was the pharaoh of the exodus.<\/p>\n<p>Ramses’ 13th son, Merneptah (1232–1222 <span>BC<\/span>), was the only Egyptian king who claimed to have defeated the Hebrews in battle. But some scholars argue that he never invaded Asia and that this statement is to be interpreted as a customary claim of victory over the king’s opponents in surrounding lands, whether or not he ever met them in battle.<\/p>\n<p>Ramses III (1198–1164 <span>BC<\/span>) also fought off a Libyan invasion of the delta in his 5th and 11th regnal years, and in his eighth year he repulsed an invasion of Sea Peoples, among whom were Philistines. He was the last ruler of the empire period to maintain outposts in Palestine and Syria. In his later years the Egyptian economy deteriorated, and inflation and breakdown of the government’s ability to meet the public payroll brought great suffering. Hunger marches resulted.<\/p>\n<p>During the reigns of Ramses IV–XI (1167–1085 <span>BC<\/span>), there was a steady decline of the state. Graft and inflation increased. During the reign of Ramses IX (1138–1119 <span>BC<\/span>) unpaid mercenary troops seem to have roamed as marauders in the delta, and tomb robbery reached epidemic proportions. Finally Herihor, viceroy of Nubia and commander of military forces in the south, seized control of Upper Egypt and made himself high priest of Amon in Thebes. The empire had come to an end.<\/p>\n<h5>The Postempire Period<\/h5>\n<p>In the postempire period, Egypt came under the rule of Libyan kings (945–712 <span>BC<\/span>) and Ethiopian kings (712–670 <span>BC<\/span>). After a brief period of Assyrian domination (670–663 <span>BC<\/span>), a native dynasty asserted itself (663–525 <span>BC<\/span>). Then the Persians conquered and held the land until Alexander the Great marched through in 331. Thereafter, the Ptolemies ruled Egypt until the death of Cleopatra in 30 <span>BC<\/span>. At that point the Romans took over. They controlled the land when Mary and Joseph fled there after the birth of Jesus. During the Greco-Roman period, Hellenistic culture dominated Egypt.<\/p>\n<p>During the early postempire period, when Egyptian culture was still dominant, several kings figured in biblical history. During the fifth year of Rehoboam, king of Judah (probably 926 <span>BC<\/span>), Shishak I of Egypt invaded Judah and wrought great havoc there (1 Kgs 14:25-26). He even marched into the territory of Israel, as archaeological discoveries show. About 700 <span>BC<\/span>, in the days of King Hezekiah and the prophet Isaiah, Tirhakah of Ethiopia led an army into Palestine to help the Jews against invading Assyrians (2 Kgs 19:9). Near the end of the seventh century <span>BC<\/span>, Pharaoh Neco led an army through Judah to come to the aid of weakened Assyria. When King Josiah tried to stop him, the Hebrew monarch lost his life (2 Kgs 23:28-30). During the last days of the kingdom of Judah, while Nebuchadnezzar was besieging Jerusalem (588–586 <span>BC<\/span>), Pharaoh Hophra invaded Palestine in a vain effort to aid the Hebrews and defeat the Babylonians. Jeremiah predicted the Egyptians’ destruction (Jer 44:30).<\/p>\n<p class=\"h2\" id=\"SocialLife\">Social Life<\/p>\n<h5>Social Classes<\/h5>\n<p>In theory and in practice, the king owned all the land of Egypt. He was divine, and the gods had assigned to him the deeds to all the land. Of course, he made gifts—to the gods for the support of the temples, to his most loyal supporters, and for the maintenance of his own worship cult after his death. Thus, large parts of the kingdom slipped from his hands, but much remained as the possession of the crown. Although by the beginning of the Middle Kingdom, nobles held great tracts of land, the king managed to sweep aside their power and repossess a considerable amount of acreage. During the Empire, the king made large grants to the temples, especially the temple of Amon at Thebes. This generosity enhanced the power of the priesthood at the expense of the crown.<\/p>\n<p>As increasing amounts of land passed out of the control of the crown, and as social and economic life became more complex, a complicated class structure developed. The major division in Egyptian society was between the educated elite and the uneducated masses, but such an observation is too simplistic. At the top were the royal family and the great nobles. Below them was a group of lesser nobles and officials. Lower yet was a class of craftsmen who served both upper classes. Then, at least during the Empire, there were farmers who owned small plots which they worked themselves. At the bottom of the social structure were free serfs and slaves. Slavery became common only under the Empire, when slaves were obtained as prisoners of war, primarily in Palestine and Syria to the north and Nubia to the south. Some slaves found their way into domestic service at the palaces and on the large estates, but most of them worked on the land and some served in the mines. Slavery was never as important in Egypt as in other Near Eastern countries.<\/p>\n<h5>Family Life<\/h5>\n<p>Egyptians apparently married in early adolescence. Children were weaned at three. Boys were circumcised between the ages of 6 and 12. Although education was designed for boys of the upper classes, girls—especially of royal families—frequently received some formal education. Egyptian women evidently enjoyed much greater freedom and prestige than women of other Near Eastern countries. They went about rather freely; they accompanied their husbands in the conduct of business and even at social events. The family might even accompany the husband and father on an outing when he went fishing or hunting, though they did not take part in the action. Egyptians normally were not monogamous, the size of the harem being dictated by economic considerations. But the status of the chief wife was protected, and her first son was her husband’s heir. Professions open to women included the priesthood, midwifery, mourning, dancing, and perhaps scribal activity (there was a feminine word for scribe).<\/p>\n<p>Furniture was meager in an Egyptian house. Beds, chairs, stools, footstools, and stands for water jugs seem to have been the main items. Dining tables do not appear to have been used; there were stands on which trays of food might be placed. The poor simply sat on the floor, slept on mats on the floor, and spread out their meals on the floor.<\/p>\n<p>Houses were normally built of mud brick. Those of the wealthy were set amid gardens and frequently had decorative pools. Rooms might be color-washed on the inside and even decorated with frescoes. Roofs were flat and provided a second bedroom in the hottest months. Houses sometimes had a second story. Though remains of two or three villages of workmen on government projects have been found, virtually nothing is known of the layout or size of the important cities of ancient Egypt.<\/p>\n<h5>Dress<\/h5>\n<p>Women wore long linen garments extending from the armpits to the ankles and held up by straps over the shoulder. During the Empire period, the skirt was made fuller and pleated. Men wore loincloths fastened with a belt and extending to the knee. The upper classes often wore it pleated in front. During the Middle Kingdom and the latter part of the Empire, the loincloth was extended to midcalf, and men sometimes also wore a short-sleeved tunic. As a result of Asian influence, Egyptians of the upper classes frequently wore colored clothing during the Empire, instead of the prevailing white of other periods.<\/p>\n\n<p>Men were clean-shaven, but the king and a few top officials wore false beards for ceremonial purposes. Both men and women wore wigs, and both men and women used eye paint for medicinal and decorative purposes. Women wore lipstick and rouge and applied henna to their nails, the palms of their hands, and the soles of their feet. Men and women of the upper classes wore a variety of jewelry. People of all classes applied oils and fats to their skin to protect them in the hot, dry climate. The use of perfume was also universal.<\/p>\n<h5>Entertainment<\/h5>\n<p>There were no organized games in ancient Egypt. Sportsmen went out alone or with their families. They might hunt in the desert with bows and arrows and dogs, go fishing, try to knock down birds with a boomerang in a marsh, or go driving in a chariot. Boys and young men among the peasants especially enjoyed wrestling. Soldiers participated in war dances, which were a sort of physical drill. A game like checkers was the chief indoor game of men and women alike.<\/p>\n<h5>Law and Punishment<\/h5>\n<p>The king was viewed as the source of all law, and apparently there was no written code to which all could appeal. Courts followed precedent set in past cases, and periodically the king modified the legal system by new edicts. Procedure in the courts involved administering an oath to tell the truth, speeches by accuser and accused, judgment of the court, and note taking by a court recorder. In some cases torture was used to extract a confession.<\/p>\n<p>Treason, murder, and perjury were among the capital crimes. The latter was so serious because the court oath was taken “by the life of Pharaoh”; thus, swearing falsely meant injury to the king. Other serious crimes were punishable by mutilation (cutting off nose or ears) or hard labor in the mines and quarries (a living death). A person convicted of theft might be sentenced to repay double or triple what he had taken. Beating was the usual punishment for minor offenses. During the Empire, Egypt had a kind of police force with a contingent in each town.<\/p>\n<p class=\"h2\" id=\"Religion\">Religion<\/p>\n<p>All of Egyptian life was bound up with religious considerations. As the “gift of the Nile,” Egypt worshiped the great river as Hapi. The sun, which gave life to all things, was deified under such names as Amon-Re and Aton. The king was the offspring of the gods and was in some sense god incarnate. The 10 plagues in Moses’ day were an attack on the gods of the Egyptians. Turning the Nile into blood, bringing intense darkness on the land, and smiting the firstborn of the divine pharaoh involved a discrediting of Egyptian gods, as did the other plagues in various ways.<\/p>\n<p>The greatest concern of all individuals was immortality and the blessing of the gods upon them in the next life. Egyptians were not morbid in that they were preoccupied with death; they sought to project or continue as many of the pleasant aspects of this life as possible into the next life.<\/p>\n<p>Ancient Egyptians, unlike modern Western peoples, had no concept of an inanimate world. All natural phenomena were personalized and acted as friendly or unfriendly beings whenever they affected human activity. The gods were looked on as patrons of various activities or functions. Thus, Bes, a bandy-legged dwarf, was the patron of music and conception, and the goddess Taurt (a combination of hippopotamus, lioness, and crocodile) was associated with childbirth. Charms of both were made in abundance, and these two seem to have been more widely regarded among the masses than the chief gods of Egypt.<\/p>\n<p>Most important of all the gods was Re, or Ra, the sun god. The pharaoh was his physical son and earthly embodiment. When he died, he rejoined his divine father in the sky. Re generated the god Shu, personification of air, and the goddess Tefnut, personification of moisture. These gave birth to two children, Geb the earth god and Nut the sky goddess. The legends present different stories of how mankind came into being. One legend has Re generating them with his tears; another has Khnum forming them on his potter’s wheel. During the Empire, the god of Thebes, Amon, was identified with Re, and the sun god henceforth became known as Amon-Re. The great triad of Thebes was Amon, his consort Mut, and their son Khonsu (the moon god).<\/p>\n<p>Rivaling Amon-Re in importance was Osiris, god (king) of the dead. Legend has it that the benevolent ruler Osiris was murdered by his brother and brought back to life by his wife, Isis, through various magical devices; thereafter, he ruled in the west as king of the blessed dead. Eventually the experience of Osiris became that of every human being. Through magical formulas of the sort used by Isis, the individual could come to Osiris and even in some sense become Osiris. In addition to the knowledge and pronouncement of such formulas, the individual had to appear at a judgment for the weighing of his heart in the balance of righteousness. If declared innocent of wrongdoing, he was allowed to enter the kingdom of Osiris and enjoy a blessed hereafter.<\/p>\n<p>Some of these notions about exiting to the next life began to appear on the walls of pyramid tombs in the Old Kingdom (“pyramid texts”). During the Middle Kingdom, they were recorded on coffins (“coffin texts”). During the Empire, they were compiled as the “Book of the Dead.” Portions continued to be inscribed on the walls of tombs from the Empire period to about <span>AD<\/span> 300.<\/p>\n<p class=\"h2\" id=\"LearningandCulture\">Learning and Culture<\/p>\n<h5>Language and Writing<\/h5>\n<p>Ancient Egyptian was related to both Semitic and Hamitic languages. By about 311 <span>BC<\/span>, both hieroglyphics (pictorial characters used in inscriptions and more formal writing) and hieratic (a more running hand) were in use. Hieroglyphs may stand for a letter, a syllable, a sound, a word, or an idea. Francois Champollion cracked the decipherment of the hieroglyphs in 1822, primarily with the help of the Rosetta Stone. About 700 <span>BC<\/span>, a more rapid script called demotic came into being and continued to be written until early Christian times. Thereafter, Coptic, the ancient Egyptian language, came to be written down in a Greek script with a few extra letters.<\/p>\n<h5>Education<\/h5>\n<p>Egyptian education, available almost exclusively to upper-class boys, was designed to provide trained personnel for the priesthood, government offices, or the professions. Few had a chance to obtain any education at all. Boys began their training at an early age, commonly about four. Classes started early in the morning and normally ended about noon, in order to avoid the heat of the day. Reading, writing, and arithmetic were the standard fare. Good handwriting and the ability to compose letters were essential for all leaders in society. Eloquence was also valued. Learning by imitation was achieved through copying handwriting samples and model letters. Pieces of stone and potsherds provided inexpensive writing tablets, with papyrus being reserved for final drafts of important compositions. Knowledge of arithmetic was especially important for workers in government offices where taxes were collected in kind.<\/p>\n<p>The highest form of education was priestly training, and a prince might enroll in a school for priests. But often he was educated by tutors in classes held at the palace. Such classes normally were designed for children of the harem; princesses and nonroyal children might also attend them.<\/p>\n<p>After lower school, a boy might attend a “House of Life,” a kind of academy or senior college. There outstanding persons might lecture on a variety of subjects (including medicine). Presumably resembling Plato’s academy in Athens, such “Houses” did not have a prescribed curriculum or regular examinations. They were equipped with libraries.<\/p>\n<h5>Science<\/h5>\n<p>The ancient Egyptians excelled in applied mathematics, astronomy, and medicine. The annual flood of the Nile required an early development of the ability to resurvey the land rapidly after waters receded. Engineering skills were necessary to produce the irrigation system on which all Egyptian life depended. Moreover, their massive building projects necessitated a knowledge of mathematics. Egyptians could add and subtract but had cumbersome procedures for multiplication and division. They could calculate the area of a square, a triangle, a rectangle, and a circle and could do simple exercises in geometry. It is thought that experience rather than mathematical reasoning ability was responsible for most of their mathematical successes. They understood that the calendar must have 365¼ days in it, and they divided the year into 12 months and the months into three 10-day weeks. As early as 2000 <span>BC<\/span>, they had invented an adequate water clock.<\/p>\n<p>With their elaborate practice of embalming, one would expect their knowledge of anatomy to be superior. They distinguished between injuries and diseases and performed some amazing surgery. Treatment was, however, a curious combination of scientific and superstitious efforts. Egyptian scientists, with a practical rather than theoretical motivation, amassed a vast collection of facts about astronomy, chemistry, geography, medicine, surgery, mathematics, and natural history.<\/p>\n<h5>Architecture<\/h5>\n<p>As the ancient Egyptians built their great temples, they were most concerned with stability and enduring qualities. They were built to last forever. Thus they were made of stone (commonly limestone or sandstone) and roofed with great stone slabs supported on massive columns. The capitals generally were lotus, papyrus, or palm leaf in design. Great statues of a king were placed inside these temples; as mere architectural decoration, these sculptures appear stiff and formal. Light entered the temple through windows in the side of the raised central hall; the side aisles were lower. Though the roofs of these temples were flat, Egyptians knew how to construct a round arch by at least 2700 <span>BC<\/span>. Greatest of the remaining temples is the temple of Karnak at Luxor. The hypostyle hall there, built by Ramses II, has a forest of 134 sandstone columns, the central avenue of which has 12 columns that soar to a height of 70 feet (21.3 meters), the tallest columns in the ancient world.<\/p>\n\n<p>Pharaohs of the Old Kingdom built great pyramids as burial places along the west bank of the Nile south of Memphis. Pharaohs of the Middle Kingdom constructed smaller pyramids in the Fayum area. During the empire period, they carved tombs out of the cliffs west of Thebes. Pharaohs as divine beings covered the walls of their tombs at Thebes with religious scenes. The nobles had their tombs decorated with scenes of everyday life—a life that they wished to perpetuate beyond the grave.<\/p>\n<p>Houses were constructed of sun-dried brick; a few remain at Amarna and in a couple of abandoned workers’ camps.<\/p>\n<h5>Music<\/h5>\n<p>All that is known of Egyptian music must be gleaned from musical instruments found in tombs or representations of musical instruments painted on tomb walls. Three instruments used in religious exercises were the sistrum, tambourine, and castanets. The sistrum was a metal loop fastened to a handle. Holes were cut in the sides of the loop so that three metal rods could be loosely fastened in it. When the sistrum was shaken, the rods would rattle. This is the instrument referred to in 2 Samuel 6:5. Miriam used the Egyptian timbrel, or tambourine, in the celebration after crossing the Red Sea (Ex 15:20).<\/p>\n<p>Stringed instruments in ancient Egypt included the harp, lyre, lute, and a kind of guitar. Wind instruments included the single and double flute and the trumpet, the latter apparently used only for military purposes. At first, instruments were used singly to accompany a singer or dancer. Orchestras existed during the Empire period, when Israel escaped from Egyptian bondage.<\/p>\n<p><em>See also<\/em> Exodus, The; Pharaoh; Plagues upon Egypt.<\/p>","summary_ro":"EGYPT, EGYPTIAN Egypt figured significantly as a stage on which the biblical narrative was enacted. Here Abraham lived in time of famine. Joseph, his great-grandson, was sold into slavery in Egypt and rose to a position equivalent to that of prime minister. Through Joseph’s intercession, Jacob and the rest of the Hebrew patriarchal family living in Palestine came to reside in the eastern delta region of Goshen—again as a result of famine. Initially treated favorably, they were later reduced t...","summary_en":"EGYPT, EGYPTIAN Egypt figured significantly as a stage on which the biblical narrative was enacted. Here Abraham lived in time of famine. Joseph, his great-grandson, was sold into slavery in Egypt and rose to a position equivalent to that of prime minister. Through Joseph’s intercession, Jacob and the rest of the Hebrew patriarchal family living in Palestine came to reside in the eastern delta region of Goshen—again as a result of famine. Initially treated favorably, they were later reduced t...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58913,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:26","title_en":"Study Note: Evrei 11:26","content_ro":"<p><strong>11:26<\/strong> <em>the treasures of Egypt:<\/em> The New Kingdom of Egypt (about 1550–1069 <span>BC<\/span>) was an era of phenomenal wealth and political power. Moses evidently had a greater <em>reward<\/em> in mind.<\/p>","content_en":"<p><strong>11:26<\/strong> <em>the treasures of Egypt:<\/em> The New Kingdom of Egypt (about 1550–1069 <span>BC<\/span>) was an era of phenomenal wealth and political power. Moses evidently had a greater <em>reward<\/em> in mind.<\/p>","summary_ro":"11:26 the treasures of Egypt: The New Kingdom of Egypt (about 1550–1069 BC) was an era of phenomenal wealth and political power. Moses evidently had a greater reward in mind.","summary_en":"11:26 the treasures of Egypt: The New Kingdom of Egypt (about 1550–1069 BC) was an era of phenomenal wealth and political power. Moses evidently had a greater reward in mind.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86539,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:26","title_en":"Study Note: Evrei 11:26","content_ro":"<p><strong>11:26<\/strong> <em>the treasures of Egypt:<\/em> The New Kingdom of Egypt (about 1550–1069 <span>BC<\/span>) was an era of phenomenal wealth and political power. Moses evidently had a greater <em>reward<\/em> in mind.<\/p>","content_en":"<p><strong>11:26<\/strong> <em>the treasures of Egypt:<\/em> The New Kingdom of Egypt (about 1550–1069 <span>BC<\/span>) was an era of phenomenal wealth and political power. Moses evidently had a greater <em>reward<\/em> in mind.<\/p>","summary_ro":"11:26 the treasures of Egypt: The New Kingdom of Egypt (about 1550–1069 BC) was an era of phenomenal wealth and political power. Moses evidently had a greater reward in mind.","summary_en":"11:26 the treasures of Egypt: The New Kingdom of Egypt (about 1550–1069 BC) was an era of phenomenal wealth and political power. Moses evidently had a greater reward in mind.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114165,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:26","title_en":"Study Note: Evrei 11:26","content_ro":"<p><strong>11:26<\/strong> <em>the treasures of Egypt:<\/em> The New Kingdom of Egypt (about 1550–1069 <span>BC<\/span>) was an era of phenomenal wealth and political power. Moses evidently had a greater <em>reward<\/em> in mind.<\/p>","content_en":"<p><strong>11:26<\/strong> <em>the treasures of Egypt:<\/em> The New Kingdom of Egypt (about 1550–1069 <span>BC<\/span>) was an era of phenomenal wealth and political power. Moses evidently had a greater <em>reward<\/em> in mind.<\/p>","summary_ro":"11:26 the treasures of Egypt: The New Kingdom of Egypt (about 1550–1069 BC) was an era of phenomenal wealth and political power. Moses evidently had a greater reward in mind.","summary_en":"11:26 the treasures of Egypt: The New Kingdom of Egypt (about 1550–1069 BC) was an era of phenomenal wealth and political power. Moses evidently had a greater reward in mind.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141791,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:26","title_en":"Study Note: Evrei 11:26","content_ro":"<p><strong>11:26<\/strong> <em>the treasures of Egypt:<\/em> The New Kingdom of Egypt (about 1550–1069 <span>BC<\/span>) was an era of phenomenal wealth and political power. Moses evidently had a greater <em>reward<\/em> in mind.<\/p>","content_en":"<p><strong>11:26<\/strong> <em>the treasures of Egypt:<\/em> The New Kingdom of Egypt (about 1550–1069 <span>BC<\/span>) was an era of phenomenal wealth and political power. Moses evidently had a greater <em>reward<\/em> in mind.<\/p>","summary_ro":"11:26 the treasures of Egypt: The New Kingdom of Egypt (about 1550–1069 BC) was an era of phenomenal wealth and political power. Moses evidently had a greater reward in mind.","summary_en":"11:26 the treasures of Egypt: The New Kingdom of Egypt (about 1550–1069 BC) was an era of phenomenal wealth and political power. Moses evidently had a greater reward in mind.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":11514,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Exodus","title_en":"the Exodus","content_ro":"<h3>EXODUS, The<\/h3>\n<p>Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted God for future liberation.<\/p>\n<p>The historicity of the exodus from Egypt is, beyond question, one of the pivotal historical and religious points of the Jewish tradition. It is quite another matter, however, to assign a firm date to the event, partly because certain scriptural references can be interpreted in various ways, and partly because little archaeological evidence from Egypt exists that bears on the question. Since the Egyptians regularly ignored defects in their records and defaced inscriptions belonging to unpopular fellow countrymen, it is improbable that anything approaching an Egyptian literary record of the exodus will ever be obtained. Much of the information regarding the date of the exodus is therefore inferential in character, and that presents biblical historians with one of the most complex problems of chronology.<\/p>\n<p class=\"h2\" id=\"DateoftheExodus\">Date of the Exodus<\/p>\n<p>Determining the date of the exodus has long been a problem for biblical scholars. At the beginning of the 20th century many scholars, both liberal and conservative, placed the date toward the end of the 13th century <span>BC<\/span>. Not all of them agreed that the exodus was a single event, however. Some believed that the Hebrews entered Palestine twice at widely separated times. But such a view disregards the biblical account.<\/p>\n<p>According to Exodus 12:40, the length of time that Jacob’s descendants resided in the land of Egypt was 430 years. God had already predicted that interval of time to Abram (Gn 15:13). The Genesis prophecy, however, did not indicate when that occupation would begin.<\/p>\n<p>The Septuagint (the first Greek translation of the OT), in its version of Exodus 12:40, reduced the period of occupation in Egypt to 215 years. That may mean that two traditions of exodus history existed. A stay of four centuries may have been reckoned from the period when an Asiatic people known as the Hyksos invaded Egypt (c. 1720 <span>BC<\/span>) and governed it for about a century and a half. The period of 215 years preserved in the Septuagint may be the interval of time between the expulsion of the Hyksos and the exodus itself.<\/p>\n<p>More specific information from Israel’s early monarch, however, has a bearing on the time when the Hebrews escaped from Egypt. First Kings 6:1 indicates that Solomon constructed the temple in Jerusalem 480 years after the Israelites were led out of Egypt by Moses. Taking that figure at face value, and allowing a date of 961 <span>BC<\/span> for the reference to Solomon, the exodus would have occurred about 1441 <span>BC<\/span>. On the basis of such biblical data, some scholars argue for a 15th-century <span>BC<\/span> date for the exodus, connecting it with the reign of Pharaoh Amenhotep II (c. 1450–1425 <span>BC<\/span>) as the time of Israel’s oppression. Other scholars feel equally persuaded that the exodus occurred in the 13th century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"RouteoftheExodus\">Route of the Exodus<\/p>\n<p>The biblical data concerning the route of the exodus placed the beginning of the flight at Rameses (Ex 12:37). This place was identified with Tanis by early investigators, but more recent work suggests Qantir, about 17 miles (27.4 kilometers) southwest of Tanis, as the preferred site. It now seems certain that the monuments at Tanis apparently erected by Ramses have been misunderstood. None of those monuments seems to have originated at Tanis but were brought there by later kings who reused them. Thus the primary evidence for identifying Tanis with Ramses has proved to be misleading. Excavations at Qantir, on the other hand, have revealed indications of palaces, temples, and houses, all of which were local in origin. Such evidence suggests that Qantir, not Tanis, was the Rameses from which the exodus commenced. In addition, Rameses, unlike Tanis, was located beside a body of water (the “Waters of Re” mentioned in Egyptian sources), which again conforms to the biblical account.<\/p>\n\n<p>From Rameses the Israelites moved to Succoth (Nm 33:5), generally identified with Tell el-Maskhuta, a fortification in the eastern area of the Wadi Tumeilat, west of the Bitter Lakes. From Succoth they journeyed to Etham (Ex 13:20), which was on the frontier of the wilderness of Shur. The Hebrews were then instructed to return northwestward so that the stage might be set for the events of the exodus proper. Accordingly, they encamped between Migdol and the “sea,” close to two sites called Pi-hahiroth and Baal-zephon. Pi-hahiroth may have been a lake, the “Hi-waters,” mentioned in Egyptian documents. Baal-zephon has been identified with the later Tahpanhes (Tell Defenneh) near Qantara. Both identifications lack certainty, but these places were probably located in the northeast part of the Nile River delta area near Lake Menzaleh. The “sea” was a lake of papyrus reeds, described in Exodus 15:22 as the “reed sea,” the English equivalent of an Egyptian phrase meaning “papyrus marshes.” In most English translations from the time of the <span>kjv<\/span> onward, the Hebrew for “reed sea” was rendered as “Red Sea.”<\/p>\n<p>Sources from the 13th century <span>BC<\/span> mention the existence of a large papyrus marsh in the area of Rameses that could be the one referred to in Scripture. Other suggestions equate the “reed sea” with the southeast extension of Lake Menzaleh, or with some body of water just to the south, perhaps Lake Ballah, all of which are reasonably close to each other. The topography can never be determined with complete accuracy, since the construction of the Suez Canal drained a series of lakes and swamps, of which the “reed sea” was possibly one.<\/p>\n<p>At the camp at Migdol, the Hebrews were overtaken by the pursuing Egyptians and appeared to be trapped hopelessly. Then the Lord worked one of the greatest miracles of history. He first prevented the Egyptians from encountering the Hebrews that night by means of a pillar of cloud (Ex 14:19-20). Moses raised his rod over the reed sea, and a strong east wind blew on the water all night. By morning a strip of the sea bottom had been exposed and dried out, enabling the Israelites to flee across it. When the Egyptians pursued their former slaves, Moses again raised his rod, the wind ceased, and the waters returned to normal levels, trapping the Egyptian chariots and soldiers and causing heavy losses. A victory song (Ex 15:1-21), typical of ancient Near Eastern customs in warfare, was the liberated captives’ immediate response to God.<\/p>\n<p>The parting of the waters is a phenomenon that has been observed periodically in various parts of the world. It always occurs in the same manner and involves a strong wind displacing a body of water. Shallow lakes, rivers, or marshes are parted readily under such conditions. The scriptural reference to the east wind indicates that God miraculously employed that natural phenomenon to rescue his people.<\/p>\n<p>Having escaped successfully from the Egyptians, the Hebrews journeyed to the wilderness of Shur, three traveling days away from the bitter waters of Marah (Ex 15:22-25). In Numbers 33:8 the wilderness of Shur is identified with Etham, which the Israelites had already left. Thus it appears that they had moved north from Migdol, after which they moved south again to the wilderness in the area of Etham. The Israelites were not able to go into the Sinai Peninsula along the normal routes, which were guarded by Egyptian fortresses. In addition, they had been instructed not to travel along the northward road going to the “way of the land of the Philistines” (Ex 13:17) into Canaan. Consequently, the best means of satisfying both conditions was to move southeastward to Sinai as unobtrusively as possible, taking care to avoid the access routes to Serabit el-Khadem in the central peninsula region, where the Egyptians mined turquoise and copper. The narratives of Numbers 33:9-15 show that the Israelite camps were located in an area south of the “reed sea,” proving that the refugees had not taken the northerly, or “Philistine,” route.<\/p>\n<p class=\"h2\" id=\"TheExodusThemeinScripture\">The Exodus Theme in Scripture<\/p>\n<h5>Old Testament<\/h5>\n<p>The motif of deliverance from captivity in Egypt became etched indelibly upon the Hebrew mind, particularly since it was reinforced each year by the celebration of the Passover meal (Ex 12:12-14). At each celebration thereafter the Hebrews were made aware that they had once been captives, but by the provision and power of God they were now free people—an elect nation and holy priesthood (Dt 26:19).<\/p>\n<p>In later periods psalms were written recounting Israel’s history in the light of the great liberating event of the exodus (Pss 105; 106; 114; 136). Those compositions resound with triumph and thanksgiving. Hebrew accounts of the bondage in Egypt depict the rigorous life, the oppression, and the hard labor. It is now known that there were a number of foreign groups in Egypt at the time, and that the corporal punishment suffered by the Hebrews was a normal feature of everyday Egyptian life. In short, there was no discrimination against the Hebrews as a group; instead, they enjoyed the dubious distinction of being treated like ordinary Egyptian workers. Ever after, when they were oppressed, the Hebrews could look back to the great miracle of the exodus and believe that what God had done once he could do again. That was of great consolation to the faithful exiles weeping by the waters of Babylon (Ps 137:1) as they looked forward to another exodus when God would lead them in triumph from a destroyed Babylon (v 8) back to Palestine.<\/p>\n<h5>New Testament<\/h5>\n<p>God’s mighty work at the time of the exodus was recalled on a few occasions by NT writers, even though Christ had been sacrificed as “our Passover lamb” (1 Cor 5:7, <span>niv<\/span>) by that time. In his speech before the Jerusalem Council, Stephen gave a traditional recital of OT history, mentioning the event of the Red Sea (Acts 7:36) as part of a demonstration of God’s power to change human affairs. The apostle Paul used the experience of the exodus to remind his hearers that many who were delivered from oppression at that time never reached the Promised Land (1 Cor 10:1-5). Instead of committing themselves wholly to God in trust and obedience, the Israelites fell victim to temptations of various kinds in the wilderness. Thus, Paul stressed that since it is possible for Christians to become castaways (9:27), they should cling to Christ the Rock and take their spiritual responsibilities seriously. In Hebrews 11:27-29 another historical recital lists the heroes of faith, mentioning especially Moses and his role at the exodus.<\/p>\n<p><em>See also<\/em> Exodus, Book of.<\/p>","content_en":"<h3>EXODUS, The<\/h3>\n<p>Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted God for future liberation.<\/p>\n<p>The historicity of the exodus from Egypt is, beyond question, one of the pivotal historical and religious points of the Jewish tradition. It is quite another matter, however, to assign a firm date to the event, partly because certain scriptural references can be interpreted in various ways, and partly because little archaeological evidence from Egypt exists that bears on the question. Since the Egyptians regularly ignored defects in their records and defaced inscriptions belonging to unpopular fellow countrymen, it is improbable that anything approaching an Egyptian literary record of the exodus will ever be obtained. Much of the information regarding the date of the exodus is therefore inferential in character, and that presents biblical historians with one of the most complex problems of chronology.<\/p>\n<p class=\"h2\" id=\"DateoftheExodus\">Date of the Exodus<\/p>\n<p>Determining the date of the exodus has long been a problem for biblical scholars. At the beginning of the 20th century many scholars, both liberal and conservative, placed the date toward the end of the 13th century <span>BC<\/span>. Not all of them agreed that the exodus was a single event, however. Some believed that the Hebrews entered Palestine twice at widely separated times. But such a view disregards the biblical account.<\/p>\n<p>According to Exodus 12:40, the length of time that Jacob’s descendants resided in the land of Egypt was 430 years. God had already predicted that interval of time to Abram (Gn 15:13). The Genesis prophecy, however, did not indicate when that occupation would begin.<\/p>\n<p>The Septuagint (the first Greek translation of the OT), in its version of Exodus 12:40, reduced the period of occupation in Egypt to 215 years. That may mean that two traditions of exodus history existed. A stay of four centuries may have been reckoned from the period when an Asiatic people known as the Hyksos invaded Egypt (c. 1720 <span>BC<\/span>) and governed it for about a century and a half. The period of 215 years preserved in the Septuagint may be the interval of time between the expulsion of the Hyksos and the exodus itself.<\/p>\n<p>More specific information from Israel’s early monarch, however, has a bearing on the time when the Hebrews escaped from Egypt. First Kings 6:1 indicates that Solomon constructed the temple in Jerusalem 480 years after the Israelites were led out of Egypt by Moses. Taking that figure at face value, and allowing a date of 961 <span>BC<\/span> for the reference to Solomon, the exodus would have occurred about 1441 <span>BC<\/span>. On the basis of such biblical data, some scholars argue for a 15th-century <span>BC<\/span> date for the exodus, connecting it with the reign of Pharaoh Amenhotep II (c. 1450–1425 <span>BC<\/span>) as the time of Israel’s oppression. Other scholars feel equally persuaded that the exodus occurred in the 13th century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"RouteoftheExodus\">Route of the Exodus<\/p>\n<p>The biblical data concerning the route of the exodus placed the beginning of the flight at Rameses (Ex 12:37). This place was identified with Tanis by early investigators, but more recent work suggests Qantir, about 17 miles (27.4 kilometers) southwest of Tanis, as the preferred site. It now seems certain that the monuments at Tanis apparently erected by Ramses have been misunderstood. None of those monuments seems to have originated at Tanis but were brought there by later kings who reused them. Thus the primary evidence for identifying Tanis with Ramses has proved to be misleading. Excavations at Qantir, on the other hand, have revealed indications of palaces, temples, and houses, all of which were local in origin. Such evidence suggests that Qantir, not Tanis, was the Rameses from which the exodus commenced. In addition, Rameses, unlike Tanis, was located beside a body of water (the “Waters of Re” mentioned in Egyptian sources), which again conforms to the biblical account.<\/p>\n\n<p>From Rameses the Israelites moved to Succoth (Nm 33:5), generally identified with Tell el-Maskhuta, a fortification in the eastern area of the Wadi Tumeilat, west of the Bitter Lakes. From Succoth they journeyed to Etham (Ex 13:20), which was on the frontier of the wilderness of Shur. The Hebrews were then instructed to return northwestward so that the stage might be set for the events of the exodus proper. Accordingly, they encamped between Migdol and the “sea,” close to two sites called Pi-hahiroth and Baal-zephon. Pi-hahiroth may have been a lake, the “Hi-waters,” mentioned in Egyptian documents. Baal-zephon has been identified with the later Tahpanhes (Tell Defenneh) near Qantara. Both identifications lack certainty, but these places were probably located in the northeast part of the Nile River delta area near Lake Menzaleh. The “sea” was a lake of papyrus reeds, described in Exodus 15:22 as the “reed sea,” the English equivalent of an Egyptian phrase meaning “papyrus marshes.” In most English translations from the time of the <span>kjv<\/span> onward, the Hebrew for “reed sea” was rendered as “Red Sea.”<\/p>\n<p>Sources from the 13th century <span>BC<\/span> mention the existence of a large papyrus marsh in the area of Rameses that could be the one referred to in Scripture. Other suggestions equate the “reed sea” with the southeast extension of Lake Menzaleh, or with some body of water just to the south, perhaps Lake Ballah, all of which are reasonably close to each other. The topography can never be determined with complete accuracy, since the construction of the Suez Canal drained a series of lakes and swamps, of which the “reed sea” was possibly one.<\/p>\n<p>At the camp at Migdol, the Hebrews were overtaken by the pursuing Egyptians and appeared to be trapped hopelessly. Then the Lord worked one of the greatest miracles of history. He first prevented the Egyptians from encountering the Hebrews that night by means of a pillar of cloud (Ex 14:19-20). Moses raised his rod over the reed sea, and a strong east wind blew on the water all night. By morning a strip of the sea bottom had been exposed and dried out, enabling the Israelites to flee across it. When the Egyptians pursued their former slaves, Moses again raised his rod, the wind ceased, and the waters returned to normal levels, trapping the Egyptian chariots and soldiers and causing heavy losses. A victory song (Ex 15:1-21), typical of ancient Near Eastern customs in warfare, was the liberated captives’ immediate response to God.<\/p>\n<p>The parting of the waters is a phenomenon that has been observed periodically in various parts of the world. It always occurs in the same manner and involves a strong wind displacing a body of water. Shallow lakes, rivers, or marshes are parted readily under such conditions. The scriptural reference to the east wind indicates that God miraculously employed that natural phenomenon to rescue his people.<\/p>\n<p>Having escaped successfully from the Egyptians, the Hebrews journeyed to the wilderness of Shur, three traveling days away from the bitter waters of Marah (Ex 15:22-25). In Numbers 33:8 the wilderness of Shur is identified with Etham, which the Israelites had already left. Thus it appears that they had moved north from Migdol, after which they moved south again to the wilderness in the area of Etham. The Israelites were not able to go into the Sinai Peninsula along the normal routes, which were guarded by Egyptian fortresses. In addition, they had been instructed not to travel along the northward road going to the “way of the land of the Philistines” (Ex 13:17) into Canaan. Consequently, the best means of satisfying both conditions was to move southeastward to Sinai as unobtrusively as possible, taking care to avoid the access routes to Serabit el-Khadem in the central peninsula region, where the Egyptians mined turquoise and copper. The narratives of Numbers 33:9-15 show that the Israelite camps were located in an area south of the “reed sea,” proving that the refugees had not taken the northerly, or “Philistine,” route.<\/p>\n<p class=\"h2\" id=\"TheExodusThemeinScripture\">The Exodus Theme in Scripture<\/p>\n<h5>Old Testament<\/h5>\n<p>The motif of deliverance from captivity in Egypt became etched indelibly upon the Hebrew mind, particularly since it was reinforced each year by the celebration of the Passover meal (Ex 12:12-14). At each celebration thereafter the Hebrews were made aware that they had once been captives, but by the provision and power of God they were now free people—an elect nation and holy priesthood (Dt 26:19).<\/p>\n<p>In later periods psalms were written recounting Israel’s history in the light of the great liberating event of the exodus (Pss 105; 106; 114; 136). Those compositions resound with triumph and thanksgiving. Hebrew accounts of the bondage in Egypt depict the rigorous life, the oppression, and the hard labor. It is now known that there were a number of foreign groups in Egypt at the time, and that the corporal punishment suffered by the Hebrews was a normal feature of everyday Egyptian life. In short, there was no discrimination against the Hebrews as a group; instead, they enjoyed the dubious distinction of being treated like ordinary Egyptian workers. Ever after, when they were oppressed, the Hebrews could look back to the great miracle of the exodus and believe that what God had done once he could do again. That was of great consolation to the faithful exiles weeping by the waters of Babylon (Ps 137:1) as they looked forward to another exodus when God would lead them in triumph from a destroyed Babylon (v 8) back to Palestine.<\/p>\n<h5>New Testament<\/h5>\n<p>God’s mighty work at the time of the exodus was recalled on a few occasions by NT writers, even though Christ had been sacrificed as “our Passover lamb” (1 Cor 5:7, <span>niv<\/span>) by that time. In his speech before the Jerusalem Council, Stephen gave a traditional recital of OT history, mentioning the event of the Red Sea (Acts 7:36) as part of a demonstration of God’s power to change human affairs. The apostle Paul used the experience of the exodus to remind his hearers that many who were delivered from oppression at that time never reached the Promised Land (1 Cor 10:1-5). Instead of committing themselves wholly to God in trust and obedience, the Israelites fell victim to temptations of various kinds in the wilderness. Thus, Paul stressed that since it is possible for Christians to become castaways (9:27), they should cling to Christ the Rock and take their spiritual responsibilities seriously. In Hebrews 11:27-29 another historical recital lists the heroes of faith, mentioning especially Moses and his role at the exodus.<\/p>\n<p><em>See also<\/em> Exodus, Book of.<\/p>","summary_ro":"EXODUS, The Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted G...","summary_en":"EXODUS, The Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted G...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58914,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:27","title_en":"Study Note: Evrei 11:27","content_ro":"<p><strong>11:27<\/strong> Like his forefather Abraham, <em>Moses<\/em> acted in <em>faith<\/em> by leaving <em>the land of Egypt,<\/em> with which he was familiar, and walked into an unknown future (Exod 2:15). • <em>not fearing the king’s anger:<\/em> Rather than watching the king, he <em>kept his eyes on the one who is invisible<\/em>—God.<\/p>","content_en":"<p><strong>11:27<\/strong> Like his forefather Abraham, <em>Moses<\/em> acted in <em>faith<\/em> by leaving <em>the land of Egypt,<\/em> with which he was familiar, and walked into an unknown future (Exod 2:15). • <em>not fearing the king’s anger:<\/em> Rather than watching the king, he <em>kept his eyes on the one who is invisible<\/em>—God.<\/p>","summary_ro":"11:27 Like his forefather Abraham, Moses acted in faith by leaving the land of Egypt, with which he was familiar, and walked into an unknown future (Exod 2:15). • not fearing the king’s anger: Rather than watching the king, he kept his eyes on the one who is invisible—God.","summary_en":"11:27 Like his forefather Abraham, Moses acted in faith by leaving the land of Egypt, with which he was familiar, and walked into an unknown future (Exod 2:15). • not fearing the king’s anger: Rather than watching the king, he kept his eyes on the one who is invisible—God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86540,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:27","title_en":"Study Note: Evrei 11:27","content_ro":"<p><strong>11:27<\/strong> Like his forefather Abraham, <em>Moses<\/em> acted in <em>faith<\/em> by leaving <em>the land of Egypt,<\/em> with which he was familiar, and walked into an unknown future (Exod 2:15). • <em>not fearing the king’s anger:<\/em> Rather than watching the king, he <em>kept his eyes on the one who is invisible<\/em>—God.<\/p>","content_en":"<p><strong>11:27<\/strong> Like his forefather Abraham, <em>Moses<\/em> acted in <em>faith<\/em> by leaving <em>the land of Egypt,<\/em> with which he was familiar, and walked into an unknown future (Exod 2:15). • <em>not fearing the king’s anger:<\/em> Rather than watching the king, he <em>kept his eyes on the one who is invisible<\/em>—God.<\/p>","summary_ro":"11:27 Like his forefather Abraham, Moses acted in faith by leaving the land of Egypt, with which he was familiar, and walked into an unknown future (Exod 2:15). • not fearing the king’s anger: Rather than watching the king, he kept his eyes on the one who is invisible—God.","summary_en":"11:27 Like his forefather Abraham, Moses acted in faith by leaving the land of Egypt, with which he was familiar, and walked into an unknown future (Exod 2:15). • not fearing the king’s anger: Rather than watching the king, he kept his eyes on the one who is invisible—God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114166,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:27","title_en":"Study Note: Evrei 11:27","content_ro":"<p><strong>11:27<\/strong> Like his forefather Abraham, <em>Moses<\/em> acted in <em>faith<\/em> by leaving <em>the land of Egypt,<\/em> with which he was familiar, and walked into an unknown future (Exod 2:15). • <em>not fearing the king’s anger:<\/em> Rather than watching the king, he <em>kept his eyes on the one who is invisible<\/em>—God.<\/p>","content_en":"<p><strong>11:27<\/strong> Like his forefather Abraham, <em>Moses<\/em> acted in <em>faith<\/em> by leaving <em>the land of Egypt,<\/em> with which he was familiar, and walked into an unknown future (Exod 2:15). • <em>not fearing the king’s anger:<\/em> Rather than watching the king, he <em>kept his eyes on the one who is invisible<\/em>—God.<\/p>","summary_ro":"11:27 Like his forefather Abraham, Moses acted in faith by leaving the land of Egypt, with which he was familiar, and walked into an unknown future (Exod 2:15). • not fearing the king’s anger: Rather than watching the king, he kept his eyes on the one who is invisible—God.","summary_en":"11:27 Like his forefather Abraham, Moses acted in faith by leaving the land of Egypt, with which he was familiar, and walked into an unknown future (Exod 2:15). • not fearing the king’s anger: Rather than watching the king, he kept his eyes on the one who is invisible—God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141792,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:27","title_en":"Study Note: Evrei 11:27","content_ro":"<p><strong>11:27<\/strong> Like his forefather Abraham, <em>Moses<\/em> acted in <em>faith<\/em> by leaving <em>the land of Egypt,<\/em> with which he was familiar, and walked into an unknown future (Exod 2:15). • <em>not fearing the king’s anger:<\/em> Rather than watching the king, he <em>kept his eyes on the one who is invisible<\/em>—God.<\/p>","content_en":"<p><strong>11:27<\/strong> Like his forefather Abraham, <em>Moses<\/em> acted in <em>faith<\/em> by leaving <em>the land of Egypt,<\/em> with which he was familiar, and walked into an unknown future (Exod 2:15). • <em>not fearing the king’s anger:<\/em> Rather than watching the king, he <em>kept his eyes on the one who is invisible<\/em>—God.<\/p>","summary_ro":"11:27 Like his forefather Abraham, Moses acted in faith by leaving the land of Egypt, with which he was familiar, and walked into an unknown future (Exod 2:15). • not fearing the king’s anger: Rather than watching the king, he kept his eyes on the one who is invisible—God.","summary_en":"11:27 Like his forefather Abraham, Moses acted in faith by leaving the land of Egypt, with which he was familiar, and walked into an unknown future (Exod 2:15). • not fearing the king’s anger: Rather than watching the king, he kept his eyes on the one who is invisible—God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":4716,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Text of the (New Testament) Bible*, Manuscripts","title_en":"and Text of the (New Testament) Bible*, Manuscripts","content_ro":"<h3>BIBLE*, M<span>anuscripts and Text of the (New Testament)<\/span><\/h3>\n<p>Copies of the NT books produced by scribes and editions made from these copies. In the centuries prior to the simultaneous-multiple production of copies via dictation (wherein many scribes in a scriptorium transcribed a text dictated to them by one reader), all manuscript copies were made singly—each scribe producing a copy from an exemplar.<\/p>\n<p>Prior to the 15th century, when Johannes Gutenberg invented movable type for the printing press, all copies of any work of literature were made by hand (hence, the name “manuscript”). According to a current tabulation, there are 99 papyrus manuscripts, 257 uncial manuscripts, and 2,795 minuscule manuscripts. We can add 2,209 Greek lectionaries to this list. Therefore, we have over 5,350 manuscript copies of the Greek NT or portions thereof. No other work of Greek literature can boast of such numbers.<\/p>\n<p>Preview<\/p>\n<p>• Important Papyrus Manuscripts<\/p>\n<p>• Important Uncial Manuscripts<\/p>\n<p>• The Text of the New Testament<\/p>\n<p class=\"h2\" id=\"ImportantPapyrusManuscripts\">Important Papyrus Manuscripts<\/p>\n<p>Papyrus is a tall, aquatic reed, the pith of which is cut into strips, laid in a crosswork pattern and glued together to make a page for writing. The papyrus rolls of Egypt have been used as a writing surface since the early third millennium <span>BC<\/span>. The Greeks adopted papyrus around 900 <span>BC<\/span>, and later the Romans adopted its use. However, the oldest extant Greek rolls of papyrus date from the fourth century <span>BC<\/span>. Unfortunately, papyrus is perishable, requiring a dry climate for its preservation. That is why so many papyri have been discovered in the desert sands of Egypt.<\/p>\n<p>The NT papyrus manuscripts (abbreviated as “P”) are generally the earliest manuscripts of the NT. Broadly speaking, the most important ones can be categorized in three groups: the Oxyrhynchus Papyri (from Oxyrhynchus, Egypt), (2) the Beatty Papyri (named after the owner); and (3) the Bodmer Papyri (named after the owner).<\/p>\n<h5>The Oxyrhynchus Papyri<\/h5>\n<p>Beginning in 1898 B. P. Grenfell and A. S. Hunt discovered thousands of papyrus fragments in the ancient rubbish heaps of Oxyrhynchus, Egypt. This site yielded volumes of papyrus fragments containing all sorts of written material (literature, business and legal contracts, letters, etc.) as well as over 40 manuscripts containing portions of the NT. Some of the more noteworthy papyrus manuscripts from Oxyrhynchus are as follows:<\/p>\n<h6>P1 (P. Oxy. 2)<\/h6>\n<p>This late second-century manuscript contains Matthew 1:1-9, 12, 14-20. Grenfell and Hunt in the winter of 1896–97 went to Oxyrhynchus (now called El Bahnasa) in search of ancient Christian documents. P1 was discovered on the second day of the dig. At the time of this discovery, this was the earliest extant copy of any NT portion—at least 100 years earlier than Codex Vaticanus. The copyist of P1 seems to have faithfully followed a very reliable exemplar. Where there are major variants, P1 agrees with the best Alexandrian witnesses, especially B (Codex Vaticanus), from which it rarely varies.<\/p>\n<h6>P5 (P. Oxy. 208 and 1781)<\/h6>\n<p>Two separate portions of this third-century manuscript were unearthed from Oxyrhynchus by Grenfell and Hunt, both from the same papyrus manuscript. The first portion contains John 1:23-31, 33-40 on one fragment and John 20:11-17 on another—probably on the first and last quires of a manuscript containing only the Gospel of John. This portion was published in volume II of <em>Oxyrhynchus Papyri<\/em> in 1899; the second portion—containing John 16:14-30—was not published until 1922 in volume XV of <em>Oxyrhynchus Papyri.<\/em><\/p>\n<p>After examining the first portion, Grenfell and Hunt said, “The text is a good one, and appears to have affinities with that of Codex Sinaiticus, with which the papyrus agrees in several readings not found elsewhere.” The papyrus, written in a documentary hand, is marked for its brevity.<\/p>\n<h6>P13 (P. Oxy. 657 and PSI 1292)<\/h6>\n<p>This manuscript, dated between 175 and 225, contains 12 columns from a roll preserving the text of Hebrews 2:14–5:5; 10:8-22; 10:29–11:13; 11:28–12:7. The text of Hebrews was written in a reformed documentary hand on the back of the papyrus containing the new epitome of Livy. For this reason, some scholars think the manuscript was possibly brought to Egpyt by a Roman official and left behind when he left his post. P13 very often agrees with B, and it supplements B where it is lacking—namely, from Hebrews 9:14 to the end of Hebrews. P13 and P46 display nearly the same text. Out of a total of 88 variation-units, there are 71 agreements and only 17 disagreements.<\/p>\n<h6>P77 (P. Oxy. 2683 + 4405)<\/h6>\n<p>Dated c. 150–75, this is the earliest manuscript of Matthew (23:30-39). The manuscript is clearly a literary production. It was written in an elegant hand and has what was or became a standard system of chapter division, as well as punctuation and breathing marks. P77 has close textual affinities with Codex Sinaiticus.<\/p>\n<h6>P90 (P. Oxy. 3523)<\/h6>\n<p>This second-century manuscript (c. 150–75) contains John 18:36–19:7. The handwriting (an upright, rounded, elegant script) is much like that found in P66. Furthermore, P90 has more affinity with P66 than with any other single manuscript, though it does not concur with P66 in its entirety.<\/p>\n\n<h6>P. Oxy. 4404<\/h6>\n<p>Containing Matthew 21:34-37, 43, 45, this manuscript could be the earliest extant manuscript of the NT in that the script is early Roman and therefore could be dated to the early second century.<\/p>\n<h5>The Chester Beatty Papyri<\/h5>\n<p>These manuscripts were purchased from a dealer in Egypt during the 1930s by Chester Beatty and by the University of Michigan. The three manuscripts in this collection are very early and contain a large portion of the NT text. P45 (c. 200) contains portions of all four Gospels and Acts; P46 (c. 125) has almost all of Paul’s epistles and Hebrews; and P47 (third century) contains Revelation 9–17.<\/p>\n<h6>P45 (Chester Beatty Papyrus I)<\/h6>\n<p>This codex has the four Gospels and Acts (Mt 20:24-32; 21:13-19; 25:41–26:39; Mk 4:36–9:31; 11:27–12:28; Lk 6:31–7:7; 9:26–14:33; Jn 4:51–5:2, 21-25; 10:7-25; 10:30–11:10, 18-36, 42-57; Acts 4:27–17:17). The order of books in the original intact manuscript was probably as follows: Matthew, John, Luke, Mark, Acts (the so-called Western order). This manuscript was dated by Kenyon to the early third century, a date that was confirmed by the papyrologists W. Schubart and H. I. Bell. This continues to be the date assigned to this manuscript in modern handbooks on textual criticism and critical editions of the Greek NT, but the consistent formation of certain letters suggests an earlier date—maybe sometime in the late second century.<\/p>\n<p>The scribe of P45 worked without any intention of exactly reproducing his source. He wrote with a great amount of freedom—harmonizing, smoothing out, substituting at will. In short, the scribe did not actually copy words. He saw through the language to its idea-content, and copied that in words of his own choosing, or in rearranged order. Thus, in the scribe of P45 we see an exegete and a paraphraser.<\/p>\n<h6>P46 (Chester Beatty Papyrus II)<\/h6>\n<p>This codex has most of Paul’s epistles (excluding the Pastorals) in this order: Romans 5:17–6:14; 8:15–15:9; 15:11–16:27; Hebrews 1:1–13:25; 1 Corinthians 1:1–16:22; 2 Corinthians 1:1–13:13; Ephesians 1:1–6:24; Galatians 1:1–6:18; Philippians 1:1–4:23; Colossians 1:1–4:18; 1 Thessalonians 1:1; 1:9–2:3; 5:5-9, 23-28 (with minor lacunae in each of the books).<\/p>\n<p>The manuscript was originally dated to the early third century. But others, since, have dated the manuscript earlier in the second century. The scribe who produced this manuscript used an early, excellent exemplar. He was a professional scribe because there are stichoi notations at the end of several books (see the conclusion of Romans, 2 Corinthians, Ephesians, Philippians). The stichoi were used by professionals to note how many lines had been copied for commensurate pay. Most likely, the ex officio of the scriptorium (perhaps connected with a church library) paginated the codex and indicated the stichoi. The scribe himself made a few corrections as he went, and then several other readers made corrections here and there.<\/p>\n<p>The text of P46 shows a strong affinity with B (especially in Ephesians, Colossians, and Hebrews) and next with א (Codex Sinaiticus). P46 agrees much less with the later representatives of the Alexandrian text. In short, P46 is proto-Alexandrian. In Hebrews, P46 and P13 display nearly the same text. Out of a total of 88 variation-units, there are 71 agreements and only 17 disagreements.<\/p>\n<h6>P47 (Chester Beatty Papyrus III)<\/h6>\n<p>This third-century codex contains Revelation 9:10–17:2. The text of P47 agrees more often with that of Codex Sinaiticus than with any other manuscript (including Codex Alexandrinus and Codex Ephraemi Rescriptus), though it often shows independence.<\/p>\n<h5>The Bodmer Papyri<\/h5>\n<p>These manuscripts were purchased by M. Martin Bodmer from a dealer in Egypt during the 1950s and 1960s. The three important papyri in this collection are P66 (c. 175, containing almost all of John), P72 (third century, having all of 1 and 2 Peter and Jude), and P75 (c. 200, containing large parts of Luke 3—John 15).<\/p>\n<p class=\"h4\" id=\"P66\">P66 (Papyrus Bodmer II)<\/p>\n<p>This manuscript contains most of John’s Gospel (1:1–6:11; 6:35–14:26, 29-30; 15:2-26; 16:2-4, 6-7; 16:10–20:20, 22-23; 20:25–21:9). The manuscript does not include the pericope of the adulteress (7:53–8:11), making it the earliest witness to not include this spurious passage. The manuscript is usually dated as c. 200, but the renowned paleographer Herbert Hunger has argued that P66 should be dated to the first half, if not the first quarter, of the second century.<\/p>\n<p>According to recent studies, it seems evident that P66 has preserved the work of three individuals: the original scribe, a thoroughgoing corrector, and a minor corrector. With a practiced calligraphic hand, the original scribe of P66 wrote in larger print as he went along in order to fill out the codex. The large print throughout indicates that it was written to be read aloud to a Christian congregation. The text exhibits the scribe’s knowledge of other portions of Scripture (inasmuch as he harmonized John 6:69 to Matthew 16:16 and John 21:6 to Luke 5:5), his use of standard <em>nomina sacra<\/em> (a way of writing divine names), and his special use of <em>nomina sacra<\/em> for the words “cross” and “crucify.”<\/p>\n<p>The original scribe was quite free in his interaction with the text; he produced several singular readings that reveal his independent interpretation of the text. While the numerous scribal mistakes would seem to indicate that the scribe was inattentive, many of the singular readings—prior to correction—reveal that he was not detached from the narrative of the text. Rather, he became so absorbed in his reading that he often forgot the exact words he was copying. His task as a copyist was to duplicate the exemplar word for word, but this was frustrated by the fact that he was reading the text in logical semantic chunks and often became a coproducer of a new text. As a result, he continually had to stop his reading and make many in-process corrections. But he left several places uncorrected, which were later fixed by the <em>diorthotes<\/em> (official corrector). The finished product is quite good, presenting a text that is very close to the Alexandrian witnesses.<\/p>\n<h6>P72 (Papyrus Bodmer VII–VIII)<\/h6>\n<p>This manuscript, dated late third century, has an interesting collection of writings in one codex: 1 Peter 1:1–5:14; 2 Peter 1:1–3:18; Jude 1:1-25; the Nativity of Mary, the apocryphal correspondence of Paul to the Corinthians, the eleventh ode of Solomon, Melito’s Homily on the Passover, a fragment of a hymn, the Apology of Phileas, and Psalms 33 and 34.<\/p>\n<p>Scholars think that four scribes took part in producing the entire manuscript. First Peter has clear Alexandrian affinities—especially with B. Second Peter and (especially) Jude display more of an uncontrolled type text (usually associated with the “Western” text), with several independent readings.<\/p>\n<h6>P75 (Papyrus Bodmer XIV–XV)<\/h6>\n<p>This codex contains most of Luke and John (Lk 3:18–4:2; 4:34–5:10; 5:37–18:18; 22:4–24:53; Jn 1:1–11:45, 48-57; 12:3–13:1, 8-9; 14:8-30; 15:7-8.) The manuscript does not include the pericope of the adulteress (7:53–8:11). The manuscript can be dated to the late second or early third century.<\/p>\n<p>The copyist of P75 was a literate scribe trained in making books. His craftsmanship shows through in his tight calligraphy and controlled copying. The handwriting displayed in this manuscript is typically called by paleographers the common angular type of the late second to early third century. The scribe’s Christianity shows in his abbreviations of the <em>nomina sacra<\/em><em>,<\/em> as well as in his abbreviation of the word “cross.” These are telltale signs of a scribe who belonged to the Christian community. Furthermore, the large typeface indicates that the manuscript was composed to be read aloud to a Christian congregation. The scribe even added a system of sectional divisions to aid any would-be lector. Thus, we have a manuscript written by a Christian for other Christians.<\/p>\n<p>There are several indications of the scribe’s Alexandrian orientation. First and foremost is his scriptoral acumen. He is the best of all the early Christian scribes, and his manuscript is an extremely accurate copy. P75 is the work of an extremely disciplined scribe who copied with the intention of being careful and accurate. Scholars generally agree that P75 displays the kind of text that was used in making Codex Vaticanus (there is 87 percent agreement between P75 and B). As such, textual scholars have a high regard for P75’s textual fidelity.<\/p>\n\n<h5>Other Papyrus Manuscripts<\/h5>\n<h6>P4 + P64 + P67<\/h6>\n<p>These three papyrus manuscripts are part of one codex dated <span>AD<\/span> 150–175. The manuscript was the work of a professional scribe, and the text is extremely accurate.<\/p>\n<h6>P32 (Rylands Papyrus 5)<\/h6>\n<p>This manuscript, preserving Titus 1:11-15; 2:3-8, is dated c. 175, making it the earliest extant copy of any of the Pastoral Epistles. P32 shows agreement with א and with F and G. Since F and G (nearly identical manuscripts) go back to the same archetype, it is possible that P32 could be linked to the same source.<\/p>\n<h6>P52 (Rylands Papyrus 457)<\/h6>\n<p>This fragment, containing John 18:31-34, 37-38, is noteworthy because of its date: c. 110–125. Many scholars (F. Kenyon, H. I. Bell, A. Deissmann, and W. H. P. Hatch) have confirmed this dating. The manuscript came from the Fayum or Oxyrhynchus site. It was acquired in 1920 by Grenfell, but it remained unnoticed among hundreds of papyri until 1934, when C. H. Roberts recognized that this fragment preserves a few verses from John’s Gospel.<\/p>\n<p class=\"h2\" id=\"ImportantUncialManuscripts\">Important Uncial Manuscripts<\/p>\n<p>The manuscripts typically classified as “uncial” are so designated to differentiate them from papyrus manuscripts. In a sense, this is a misnomer because the real difference has to do with the material they are written on—vellum (treated animal hide) as compared to papyrus—not the kind of letters used. Indeed, the papyri are also written in uncials (capital letters), but the term “uncial” typically describes the majuscule lettering that was prominent in fourth-century biblical texts, such as in א, A, B, C.<\/p>\n<h5>Codex Sinaiticus (or א)<\/h5>\n<p>This codex contains the entire OT and the NT in this order: the four Gospels, the Pauline Epistles (including Hebrews), Acts, the General Epistles, Revelation. It also includes the Epistle of Barnabas and the Shepherd of Hermas. The codex cannot be earlier than 340 (the year Eusebius died) because the Eusebian sections of the text are indicated in the margins of the Gospels by a contemporary hand. Most scholars date it 350–375.<\/p>\n<p>This codex was discovered by Constantin von Tischendorf in St Catherine’s Monastery (situated at the foot of Mt Sinai). On a visit to the monastery in 1844 he noticed in a wastebasket some parchment leaves that were being used to light the lamps. He was allowed to take this waste paper, which proved to be 43 leaves from various parts of the Greek translation of the OT.<\/p>\n<p>In 1853 he made a second trip to the monastery and found nothing. In 1859, however, on his third trip, he found not only other parts of the OT but also the complete NT. He was finally able to persuade the monastery authorities to present the manuscript to the czar, the great patron of the Greek Catholic Church, who placed it in the Imperial Library in St Petersburg. The czar gave great honors to the monastery and its authorities, and everybody seemed well pleased. Later Tischendorf was charged with having stolen the manuscript from its lawful owners, but the better textual scholars do not accept that story.<\/p>\n\n<p>The manuscript remained in the Imperial Library until 1933, when it was purchased by the British Museum for the huge sum of £100,000 (about $500,000). Textual criticism made the headlines because one manuscript was bought for this much money, raised largely by public subscription during the Great Depression. The manuscript is now on display in the manuscript room of the museum, where it is considered one of its most prized possessions.<\/p>\n<p>The text of Sinaiticus is very closely related to that of Codex Vaticanus. They agree in presenting the purest type of text, usually called the Alexandrian text type. Tischendorf greatly used the textual evidence of Codex Sinaiticus in preparing his critical editions of the Greek NT. Tischendorf thought four scribes had originally produced the codex, whom he named scribes A, B, C, D. After reinvestigation, H. J. Milne and T. C. Skeat identified only three scribes: A (who wrote the historical and poetical books of the OT, as well as most of the NT), B (who wrote the Prophets and the Shepherd of Hermas), and D (who wrote some Psalms, Tobit, Judith, and 4 Maccabees, and redid small sections of the NT). Milne and Skeat demonstrated that scribe A of Codex Vaticanus was likely the same scribe as scribe D of Codex Sinaiticus. If this true, then א is contemporary with B—perhaps produced in the same scriptorium in Alexandria. Codex Sinaiticus provides a fairly reliable witness to the NT; however, the scribe was not as careful as the scribe of B.<\/p>\n<h5>Codex Alexandrinus (A)<\/h5>\n<p>This is one of the three most important codices containing early copies of the whole Bible in Greek (the other two being the Vaticanus and Sinaiticus codexes). The name Alexandrinus comes from ancient records suggesting that it was copied in Egypt during the early part of the fifth century <span>AD<\/span>. The early history of this manuscript and its Egyptian provenance is partially revealed by its flyleaves. A note by Cyril of Lucar (patriarch of Alexandria and then of Constantinople in the 1620s) states that, according to tradition, it was written by Thecla, a noble lady of Egypt shortly after the Council of Nicaea (325) and that her name was originally inscribed at the end of the volume but the last page was lost due to mutilation. An Arabic note of the 13th or 14th century also says that the manuscript was written by “Thecla the martyr.” Another Arabic note says that is was presented to the patriarchal cell of Alexandria (c. 1098). Cyril of Lucar took the manuscript from Alexandria to Constantinople in 1621 and then gave it to Charles I of England in 1627, where it became part of the Royal Library, then later the British Museum.<\/p>\n<p>Only 773 of the original 820 or so pages still exist. The rest were lost as the book was passed down through the centuries. The surviving parts of Alexandrinus contain a Greek translation of the whole OT, the Apocrypha (including four books of Maccabees and Psalm 151), most of the NT, and some early Christian writings (of which the First and Second Epistles of Clement to the Corinthians are the most important).<\/p>\n<p>Frederick Kenyon thought the codex was the work of five scribes, to each of whom he designated a Roman numeral. According to Kenyon, scribes I and II copied the OT; scribe III did Matthew, Mark, 1 Corinthians 10:8—Philemon 1:25; scribe IV did Luke—Acts, General Epistles, Romans 1:1—1 Corinthians 10:8; and scribe V did Revelation. Milne and Skeat, however, argued that the whole codex was the work of two copyists (I and II). W. H. P. Hatch noted that many corrections have been made in the manuscript, most of them at an early date. Some of these corrections were introduced by the scribe himself, and others came from later hands.<\/p>\n<p>Evidently, the scribes of this codex used exemplars of varying quality for various sections of the NT. The exemplar used for the Gospels was of poor quality, reflecting a Byzantine text type. Its testimony in the Epistles is much better, and in Revelation it provides the best witness to the original text.<\/p>\n\n<h5>Codex Vaticanus (B)<\/h5>\n<p>Codex Vaticanus is the Vatican Manuscript, so named because it is the most famous manuscript in the Vatican Library in Rome. This manuscript has been in the Vatican’s library since at least 1475, but it was not made available to scholars, such as Constantin von Tischendorf and Samuel Tregelles, until the middle of the 19th century.<\/p>\n<p>At one time, the codex contained the whole Greek Bible, including most of the books of the Apocrypha, but it has lost many of its leaves. Originally it must have had about 820 leaves (1,640 pp), but now it has 759—617 in the OT and 142 in the NT. The major gaps of the manuscript are Genesis 1:1–46:28; 2 Samuel 2:5-7, 10-13; Psalms 106:27–138:6; Hebrews 9:14–13:25; the Pastoral Epistles; and Revelation. Each leaf measures ten and a half by ten inches (26.7 by 25.4 centimeters). Each page has three columns (two for the poetical books) with 40 to 44 lines to the column. The manuscript was written by two different scribes. It is dated in the early to middle part of the fourth century. It is not known where the manuscript originated, but it has been in the Vatican Library from the time of its earliest catalog in 1475.<\/p>\n\n<p>When Napoleon conquered Rome, he brought its treasures to Paris, including this manuscript. The scholar Hug identified it and called the attention of other scholars to it. After the downfall of Napoleon, the manuscript was returned to the Vatican Library. Competent textual scholars were not allowed to do careful work on it until a photographic edition was published in 1890. It is now on exhibit in the Vatican Library.<\/p>\n<p>The text of the Vatican Manuscript is much like that of Codex Sinaiticus. These are generally recognized as the two finest examples of the Alexandrian type of Greek text of the NT. The Greek text of the OT is very fine too, but it is not quite so important, as the original language of the OT was Hebrew. Virtually all the textual scholars since the days of Brooke Westcott and Fenton Hort (who brought out their Greek Testament, including their theory of textual criticism, in 1881), recognize this neutral type of text as a very early text and a very pure text, an extremely accurate reproduction of what the original text must have been. Westcott and Hort called it a second-century text accurate in 999 out of 1,000 words so far as any matter of translatable difference was concerned. א and B are the finest examples of this type of text, but it is also found in a few other Greek uncial manuscripts, a few of the early translations, and in the writings of a few of the early church fathers. Since the days of Westcott and Hort, their theory has been confirmed by the discovery of some papyrus manuscripts, notably the Bodmer Papyri, discovered in the 1950s.<\/p>\n<h5>Codex Ephraemi Rescriptus (C)<\/h5>\n<p>This codex is a palimpsest (the original writing was erased and different words written on the same material). It originally contained the entire Bible but now has only parts of six OT books and portions of all NT books except 2 Thessalonians and 2 John. The single-column Bible text, written in the 5th century <span>AD<\/span>, was erased in the 12th century and replaced by a two-column text of a Greek translation of sermons or treatises by a certain Ephraem, a 4th-century Syrian church leader. Such a practice was common in periods of economic depression or when parchment was scarce. The original writing was scraped from the writing surface and the surface smoothed. Then new compositions could be written on the prepared surface. Using chemicals Tischendorf was able to read much of the erased document.<\/p>\n<p>The manuscript may have been brought from the east to Florence by a learned Greek named Andrew John Lascar in the time of Lorenzo de’Medici. Since Lascar was known as Rhyndacenus (from the river Rhyndacus), he probably came from the region of Phrygia (site of ancient Laodicea). Where the manuscript was prior to this is not known. The Ephraemi manuscript was brought to Italy in the early sixth century, where it became the property of the Medici family. Catherine de’Medici took it to France, where it remains today.<\/p>\n<p>The text of this manuscript is mixed—it is compounded from all the major text types, agreeing frequently with the later koine of Byzantine type, which most scholars regard as the least valuable type of NT text.<\/p>\n<h5>Codex Bezae (D)<\/h5>\n<p>This is a Greek-Latin diglot containing Matthew—Acts, 3 John, with lacunae. Most scholars date it late fourth or early fifth century (c. 400). Some scholars think the codex was produced in either Egypt or North Africa by a scribe whose mother tongue was Latin. Another scholar (D. C. Parker) has argued that it was copied in Beirut, a center of Latin legal studies during the fifth century, where both Latin and Greek were used. Evidently, it was produced by a scribe who knew Latin better than Greek, and then was corrected by several scribes. In any event, the codex somehow came into the hands of Theodore Beza, French scholar and successor to Calvin. Beza gave it to the Cambridge University Library in 1581.<\/p>\n<p>This codex is probably the most controversial of the NT uncials because of its marked independence. Its many additions, omissions, and alterations (especially in Luke and Acts) are the work of a significant theologian. A few earlier manuscripts (P29, P38, P48, and 0171) appear to be precursors to the type of text found in D, which is considered the principal witness of the Western text-type. Thus, Codex Bezae could be a copy of an earlier revised edition. This reviser must have been a scholar who had a propensity for adding historical, biographical, and geographical details. More than anything, he was intent on filling in gaps in the narrative by adding circumstantial details.<\/p>\n<h5>Codex Washingtonianus, or The Freer Gospels (W)<\/h5>\n<p>This codex, dated around 400, has the four Gospels and Acts. It is often referred to as the Freer Gospels—named after its owner, Charles Freer. The codex likely came from the ruins of a monastery near Giza. The handwriting is quite similar to that found in a fifth-century fragment of the book of Enoch found at Akhmim in 1886.<\/p>\n<p>Codex W was copied from a parent manuscript (exemplar) that had been pieced together from several different manuscripts. This is obvious because the textual presentation of W is noticeably variegated and even the stratification of the text is matched by similar variations in paragraphing. The scribe who collated the parent manuscript drew upon various sources to put together his Gospel codex. It is likely that the scribe of the parent manuscript used a text that came from North Africa (the “Western” text) for the first part of Mark, and the scribe of W used manuscripts from Antioch for Matthew and the second part of Luke to fill the gaps in the more ancient manuscript he was copying. Detailed textual analysis reveals the variegated textual stratifications of W, as follows: in Matthew the text is Byzantine; in Mark the text is first Western (1:1–5:30), then Caesarean in Mark 5:31–16:20 (akin to P45); in Luke the text is first Alexandrian (1:1–8:12), then Byzantine. John is more complicated because the first part of John (1:1–5:11), which fills a quire, was the work of a seventh-century scribe who must have replaced a damaged quire. (W<span>s<\/span> designates the work of this scribe.) This first section has a mixture of Alexandrian and Western readings, as does the rest of John.<\/p>\n<h5>Codex 1739<\/h5>\n<p>This tenth-century codex has Acts and the Epistles. The manuscript was discovered at Mt Athos in 1879 by E. von der Goltz. The manuscript has strong textual affinities with P46, B, 1739, Coptic Sahidic, Coptic Boharic, Clement, and Origen. The relationship between P46, B, and 1739 is remarkable because 1739 is a tenth-century manuscript that was copied from a fourth-century manuscript of excellent quality. According to a colophon, the scribe of 1739 for the Pauline Epistles followed a manuscript that came from Caesarea in the library of Pamphilus and that contained an Origenian text. The three manuscripts, P46, B, and 1739, form a clear textual line: from P46 (early second century) to B (early fourth century) to 1739 (tenth century based on fourth century).<\/p>\n<p class=\"h2\" id=\"TheTextoftheNewTestament\">The Text of the New Testament<\/p>\n<p>The original text of the NT is the “published” text—that is, the text as it was in its final edited form and released for circulation in the Christian community. For some books of the NT, there is little difference between the original composition and the published text. After the author wrote or dictated his work, he (or an associate) made the final editorial corrections and then released it for distribution. As is the case for books published in modern times, so in ancient times, the original writing of the author is not always the same as what is published—due to the editorial process. Nonetheless, the author is credited with the final edited text, and the published book is attributed to the author and considered the autograph. This autograph is the original published text. Of course, in this case the autographs do not exist, so scholars have to rely on copies to recover or reconstruct the original wording.<\/p>\n<p>Some scholars think it is impossible to recover the original text of the Greek NT because they have not been able to reconstruct the early history of textual transmission. Other modern scholars are less pessimistic but still quite guarded in affirming the possiblity. And yet others are optimistic because we possess many early manuscripts of excellent quality and because our view of the early period of textual transmission has been getting clearer and clearer.<\/p>\n<p>When we speak of recovering the text of the NT, we are referring to individual books of the NT, not to the entire volume per se, because each book (or group of books—such as the Pauline Epistles) had its own unique history of textual transmission. The earliest extant copy of an entire NT text is the one preserved in Codex Sinaiticus (written about <span>AD<\/span> 375). (Codex Vaticanus lacks the Pastoral Epistles and Revelation.) Prior to the fourth century, the NT was circulated in its various parts: as a single book or a group of books (such as the four Gospels or the Pauline Epistles). Manuscripts from the late first century to the third century have been found with individual books such as Matthew (P1, P77), Mark (P88), Luke (P69), John (P5, 22, 52, 66), Acts (P91), Revelation (P18, 47), or containing groups of books, such as the four Gospels with Acts (P45), the Pauline Epistles (P30, P46, P92), the Petrine Epistles and Jude (P72). Each of the books of the NT has had its own textual history and has been preserved with varying degrees of accuracy. Nonetheless, all of the books were altered from the original state due to the process of manual copying decade after decade and century after century. And the text of each of the books needs to be recovered.<\/p>\n<p>The NT text was affected with many variations in its early history. In the late first and early second century, the oral traditions and the written word existed side by side with equal status—especially with respect to the material of the Gospels. Often, the text was changed by scribes attempting to conform the written message to the oral tradition or attempting to conform one Gospel account to another. By the end of the second century and into the third century, many of the significant variant readings entered into the textual stream.<\/p>\n<p>The early period of textual transmission, however, was not completely marred by textual infidelity and scribal liberty. There were those scribes who copied the text faithfully and reverently—that is, they recognized that they were copying a sacred text written by an apostle. The formalization of canonization did not ascribe this sacredness to the text. Canonization came about as the result of common, historical recognition of the sacredness of various NT books. Certain NT books, such as the four Gospels, Acts, and Paul’s epistles were considered inspired literature from the onset. As such, certain scribes copied them with reverential fidelity.<\/p>\n<p>Other scribes, however, felt free to make “improvements” in the text—either in the interest of doctrine and harmonization or due to the influence of a competitive oral tradition. The manuscripts produced in such a manner created a kind of “popular text”—i.e., an uncontrolled text. (This text type used to be called the “Western text,” but scholars now recognize this as a misnomer.)<\/p>\n<p>During the second century, there were a few men who produced recensions of the NT text. According to Eusebius, Theodotus (and his followers) altered the text for their own purposes. In the middle of the second century, Marcion expunged his copies of the Gospel according to Luke of all references to the Jewish background of Jesus, and Tatian’s harmony of the Gospels contains several textual alterations that gave support to ascetic views. And yet another recendor created the D-type text for the Gospels and Acts. This theologically minded redactor, living in the late second or third century, created a text that had short-lived popularity. Three third-century papyri, P29, P38, P48, each containing a portion from the book of Acts, may be precursors to the D-type text in Acts. But there are other papyri containing portions of Acts that provide even earlier testimony to a purer form of Acts—namely, P45 (c. 150) and P91 (c. 200), thereby showing that the D-type text of Acts did not necessarily antedate the purer form.<\/p>\n<p>Besides these endeavors—which are all noted for creating textual impurities—there was no recension of the NT text in the second century. Rather, it was a period in which there were scribes who exercised freedom in copying and those who demonstrated acumen. The manuscripts produced by the latter are those that come closest to preserving the original text. A prime example of an accurate late-second-century manuscript is P75.<\/p>\n<p>It is a well-known fact that the text produced by the scribe of P75 is a very accurate manuscript. It is also well-known that P75 was the kind of manuscript used in formulating Codex Vaticanus—the readings of P75 and B are remarkably similar. Prior to the discovery of P75, certain scholars thought Codex Vaticanus was the work of a fourth-century recension; others (chiefly Hort) thought it must trace back to a very early and accurate copy. Hort said that Codex Vaticanus preserves “not only a very ancient text, but a very pure line of a very ancient text” (Westcott and Hort, <em>The<\/em> <em>Introduction to the New Testament in the Original Greek,<\/em> pp 250–51). P75 appears to have shown that Hort was right.<\/p>\n<p>Prior to the discovery of P75, many textual scholars were convinced that the second- and third-century papyri displayed a text in flux, a text characterized only by individual independence. The Chester Beatty Papyrus, P45, and the Bodmer Papyri, P66 and P72 (in 2 Peter and Jude), show this kind of independence. Scholars thought that scribes at Alexandria must have used several such texts to produce a good recension—as is exhibited in Codex Vaticanus. But we now know that Codex Vaticanus was not the result of a scholarly recension, resulting from editorial selection across the various textual histories. Rather, it is now quite clear that Codex Vaticanus was simply a copy (with some modifications) of a manuscript much like P75, not a fourth-century recension.<\/p>\n<p>Some scholars may point out that this does not automatically mean that P75 and B represent the original text. What it does mean, they say, is that we have a second-century manuscript showing great affinity with a fourth-century manuscript whose quality has been highly esteemed. But various scholars have demonstrated that there was no Alexandrian recension before the time of P75 (late second century) and B (early fourth) and that both these manuscripts represent a relatively pure form of preservation of a relatively pure line of descent from the original text.<\/p>\n<p>The current view about the early text is that certain scribes in Alexandria and\/or scribes familiar with Alexandrian scriptoral practices (perhaps those in Oxyrhynchus) were probably responsible for maintaining a relatively pure text throughout the second, third, and fourth centuries. The Alexandrian scribes, associated with or actually employed by the scriptorium of the great Alexandrian library and\/or members of the scriptorium associated with the catechetical school at Alexandria (called the <em>Didaskelion<\/em>), were trained philologists, grammarians, and textual critics. Their work on the NT was not recensional—that is, it was not an organized emendation of the text. Rather, the work of purification and preservation was probably done here and there by various individuals trained in text criticism. This is apparent in the production of P66, which contains the Gospel of John. This manuscript was probably produced in an Egyptian scriptorium by a novice scribe who made many blunders, which were subsequently corrected by another scribe working in the same scriptorium. The first text produced by the novice could be classified as being very “free,” but the corrected text is far more accurate. (See the discussion on this manuscript above.)<\/p>\n<p>What appears to have happened with the copying of the NT text in the early period in Egypt has been poignantly characterized by Zuntz. He said that when a book was immensely popular (such as Homer’s <em>Iliad<\/em> and <em>Odyssey,<\/em> or Plato’s writings), it was copied with wild enthusiasm by novice and scholar alike. But when grammarians and scribes got ahold of it, they tried to rid it of textual corruption. In the process, however, they may have obliterated some authentic readings, but not many. Thus, the popular text (also known as the “Western text”) could have preserved the original wording in some cases. The popular or free kind of text is displayed in several third-century manuscripts: P9, P37, P40, P45, P72, and P78.<\/p>\n<p>In brief, this popular text is usually displayed in any kind of manuscript that was not produced by Alexandrian influences. This text, given to independence, is not as trustworthy as the Alexandrian text type. But because the Alexandrian text is known as a polished text, the popular text sometimes preserved the original wording. When a variant reading has the support of “Western” and Alexandrian texts, it is very likely original; but when the two are divided, the Alexandrian witnesses more often preserve the original wording.<\/p>\n<p>One dilemma still remains for some textual critics. They cannot explain how a P75\/B-type text coexisted with a Western-type text in the second century. All that can be said is that the Western text generally appears to be inferior to the P75\/B-type text. Of course, this kind of judgment troubles certain scholars, who point out that the esteem given to B and P75 is based on a subjective appreciation of the kind of text they contain (as over against the Western text) rather than on any kind of theoretical reconstruction of the early transmission of the text. This same subjective estimation was at work when Westcott and Hort decided that B was intrinsically superior to D (see their <em>Introduction,<\/em> pp 32–42). Yet the praxis of textual criticism time and again demonstrates that the P75\/B-type text is intrinsically superior to the Western text.<\/p>\n<p>In the final analysis, the manuscripts that represent a pure preservation of the original text are usually those called “Alexandrian.” Some scholars, such as Bruce Metzger, have called the earlier manuscripts “protoAlexandrian,” for they (or manuscripts like them) are thought of as being used to compose an Alexandrian-type text. However, this is looking at things from the perspective of the fourth century. We should look at things from the second century onward and then compare fourth-century manuscripts to those of the second. The second-century manuscripts could still be called “Alexandrian” in the sense that they were produced under Alexandrian influences. Perhaps a distinguishing terminology could be “early Alexandrian” (pre-Constantine) and “later Alexandrian” (post-Constantine). Manuscripts designated as “early Alexandrian” would generally be purer, less editorialized. Manuscripts designated “later Alexandrian” would display editorialization, as well as the influence of other textual traditions.<\/p>\n<p>The “early Alexandrian” text is reflected in many second- and third-century manuscripts. On the top of the list is P75 (c. 175), the work of a competent and careful scribe. Not far behind in quality is P4+P64+P67 (c. 150), the work of an excellent copyist. Other extremely good copies are P1 (c. 200), P20 (early third century), P23 (c. 200), P27 (third century), P28 (third century), P32 (c. 150), P39 (third century), P46 (c. 125), P65 (third century), P66 (in its corrected form—P66<span>c<\/span>; c. 150), P70 (third century), P77 (c. 150), P87 (c. 125), P90 (c. 175), and P91 (c. 200). Several of these manuscripts have been placed in the “strict” category by textual critics Kurt and Barbara Aland—that is, they exhibit “strict” scribal control and therefore are accurate copies of an exemplar, if not the original. These manuscripts are P1, P23, P35, P37, P39, P64\/67, P65, P70, and P75.<\/p>\n<p>The “later Alexandrian” text, which displays editorial polishing, is exhibited in a few manuscripts, such as א (fourth century), T (fifth century), ע (seventh century), L (eighth century), 33 (ninth century), 1739 (a tenth-century manuscript copied from a fourth-century Alexandrian manuscript much like P46), and 579 (13th century). Beginning in the fifth century, Byzantine-type manuscripts began to make their influence in Egypt. Some manuscripts dated around 400 that came from Egypt clearly reflect this influence; Codex Alexandrinus (A) is probably the best example. Other Egyptian manuscripts of this era, such as Codex Sinaiticus (א) and Codex Washingtonianus (W) display large-scale harmonization, which cannot be directly linked to any kind of recension.<\/p>\n<p>At the end of the third century, another kind of Greek text came into being and then grew in popularity until it became the dominant text-type throughout Christendom. This is the text-type first instigated by Lucian of Antioch, according to Jerome (in his introduction to his Latin translation of the Gospels). Lucian’s text was a definite recension (i.e., a purposely created edition)—as opposed to the Alexandrian text-type that came about as the result of a process wherein the Alexandrian scribes, upon comparing many manuscripts, attempted to preserve the best text—thereby serving more as textual critics than editors. Of course, the Alexandrians did do some editing—such as we would call copy-editing. The Lucianic text is the outgrowth and culmination of the popular text; it is characterized by smoothness of language, which is achieved by the removal of obscurities and awkward grammatical constructions and by the conflation of variant readings. Lucian (and\/or his associates) must have used many different kinds of manuscripts of varying qualities to produce a harmonized, edited NT text. The kind of editorial work that went into the Lucianic text is what we would call substantive editing.<\/p>\n<p>Lucian’s text was produced prior to the Diocletian persecution (c. 303), during which time many copies of the NT were confiscated and destroyed. Not long after this period of devastation, Constantine came to power and then recognized Christianity as the state religion. There was, of course, a great need for copies of the NT to be made and distributed to churches throughout the Mediterranean world. It was at this time that Lucian’s text began to be propagated by bishops going out from the Antiochan school to churches throughout the East, taking the text with them. Lucian’s text soon became the standard text of the Eastern church and formed the basis for the Byzantine text—and is thus the ultimate authority for the Textus Receptus.<\/p>\n<p>While Lucian was forming his recension of the NT text, the Alexandrian text was taking on its final shape. As was mentioned earlier, the formation of the Alexandrian text-type was the result of a process (as opposed to a single editorial recension). The formation of the Alexandrian text involved minor textual criticism (i.e., selecting variant readings among various manuscripts) and copyediting (i.e., producing a readable text). There was far less tampering with the text in the Alexandrian text-type than in the Lucian, and the underlying manuscripts for the Alexandrian text-type were superior to those used by Lucian. Perhaps Hesychius was responsible for giving the Alexandrian text its final shape, and Athanasius of Alexandria may have been the one who made this text the archetypal text for Egypt.<\/p>\n<p>As the years went by, there were fewer and fewer Alexandrian manuscripts produced, and more and more Byzantine manuscripts manufactured. Very few Egyptians continued to read Greek (with the exception of those in St Catherine’s Monastery, the site of the discovery of Codex Sinaiticus), and the rest of the Mediterranean world turned to Latin. It was only those in the Greek-speaking churches in Greece and Byzantium that continued to make copies of the Greek text. For century after century—from the 6th to the 14th—the great majority of NT manuscripts were produced in Byzantium, all bearing the same kind of text. When the first Greek NT was printed (c. 1525), it was based on a Greek text that Erasmus had compiled, using a few late Byzantine manuscripts. This printed text, with minor revisions, became the Textus Receptus.<\/p>\n<p>Beginning in the 17th century, earlier manuscripts began to be discovered—manuscripts with a text that differed from that found in the Textus Receptus. Around 1630, Codex Alexandrinus was brought to England. An early fifth-century manuscript, containing the entire NT, it provided a good, early witness to the NT text (it is an especially good witness to the original text of Revelation). Two hundred years later, a German scholar named Constantin von Tischendorf discovered Codex Sinaiticus in St Catherine’s Monastery (located near Mt Sinai). The manuscript, dated around <span>AD<\/span> 360, is one of the two oldest vellum (treated animal hide) manuscripts of the Greek NT. The earliest vellum manuscript, Codex Vaticanus, had been in the Vatican’s library since at least 1481, but it had not been made available to scholars until the middle of the 19th century. This manuscript, dated slightly earlier (<span>AD<\/span> 350) than Codex Sinaiticus, had both the OT and NT in Greek, excluding the last part of the NT (Hebrews 9:15 to Revelation 22:21 and the Pastoral Epistles). A hundred years of textual criticism has determined that this manuscript is one of the most accurate and reliable witnesses to the original text.<\/p>\n<p>Other early and important manuscripts were discovered in the 19th century. Through the tireless labors of men like Constantin von Tischendorf, Samuel Tregelles, and F. H. A. Scrivener, manuscripts such as Codex Ephraemi Rescriptus, Codex Zacynthius, and Codex Augiensis were deciphered, collated, and published.<\/p>\n<p>As the various manuscripts were discovered and made public, certain scholars labored to compile a Greek text that would more closely represent the original text than did the Textus Receptus. Around 1700 John Mill produced an improved Textus Receptus, and in the 1730s Johannes Albert Bengel (known as the father of modern textual and philological studies in the NT) published a text that deviated from the Textus Receptus according to the evidence of earlier manuscripts.<\/p>\n<p>In the 1800s certain scholars began to abandon the Textus Receptus. Karl Lachman, a classical philologist, produced a fresh text (in 1831) that represented the fourth-century manuscripts. Samuel Tregelles (self-taught in Latin, Hebrew, and Greek), laboring throughout his entire lifetime, concentrated all of his efforts in publishing one Greek text (which came out in six parts, from 1857 to 1872). As is stated in the introduction to this work, Tregelles’s goal was “to exhibit the text of the NT in the very words in which it has been transmitted on the evidence of ancient authority.” Henry Alford also compiled a Greek text based upon the best and earliest manuscripts. In his preface to <em>The Greek New Testament<\/em> (a multivolume commentary on the Greek NT, published in 1849), Alford said he labored for the “demolition of the unworthy and pedantic reverence for the received text, which stood in the way of all chance of discovering the genuine word of God.”<\/p>\n<p>During this same era, Tischendorf was devoting a lifetime of labor to discovering manuscripts and producing accurate editions of the Greek NT. In a letter to his fiancé he wrote, “I am confronted with a sacred task, the struggle to regain the original form of the NT.” In fulfillment of his desire, he discovered Codex Sinaiticus, deciphered the palimpsest Codex Ephraemi Rescriptus, collated countless manuscripts, and produced several editions of the Greek NT (the eighth edition is considered the best).<\/p>\n<p>Aided by the work of the previous scholars, two British men, Brooke Westcott and Fenton Hort, worked together for 28 years to produce a volume entitled <em>The New Testament in the Original Greek<\/em> (1881). Along with this publication, they made known their theory (which was chiefly Hort’s) that Codex Vaticanus and Codex Sinaiticus (along with a few other early manuscripts) represented a text that most closely replicated the original writing. They called this text the Neutral Text. (According to their studies, the Neutral Text described certain manuscripts that had the least amount of textual corruption.) This is the text that Westcott and Hort relied upon for compiling their volume.<\/p>\n<p>The 19th century was a fruitful era for the recovery of the Greek NT; the 20th century, no less so. Those living in the 20th century have witnessed the discovery of the Oxyrhynchus Papyri, the Chester Beatty Papyri, and the Bodmer Papyri. To date, there are nearly 100 papyri containing portions of the NT—several of which date from the late first century to the early fourth century. These significant discoveries, providing scholars with many ancient manuscripts, have greatly enhanced the effort to recover the original wording of the NT.<\/p>\n<p>At the beginning of the 20th century, Eberhard Nestle used the best editions of the Greek NT produced in the 19th century to compile a text that represented the majority consensus. The work of making new editions was carried on by his son for several years, and then came under the care of Kurt Aland. The latest edition (the 27th) of Nestle-Aland’s <em>Novum Testamentum Graece<\/em> appeared in 1993. The same Greek text appears in another popular volume published by the United Bible Societies, called the <em>Greek New Testament<\/em> (fourth edition). Aland has argued that the Nestle-Aland text, 27th edition (NA<span>27<\/span>), comes closer to the original text of the NT than did Tischendorf or Westcott and Hort. And in several writings he intimates that NA<span>27<\/span> may very well be the original text. Though few, if any, scholars would agree with this, the 27th edition of the Nestle-Aland text is regarded by many as representing the latest and best in textual scholarship.<\/p>\n<h5>New Testament Textual Criticism<\/h5>\n<p>Textual critics working with ancient literature universally acknowledge the supremacy of earlier manuscripts over later ones. Textual critics not working with the NT would love to have the same kind of early witnesses that biblical scholars possess. In fact, many of them work with manuscripts written 1,000 years after the autographs were composed! We all marvel that the Dead Sea Scrolls have provided a text that is nearly 800 years closer to the originals than the Masoretic manuscripts, and yet many of the Dead Sea manuscripts are still over 600 to 800 years removed from the time of original composition. NT textual critics have a great advantage!<\/p>\n<p>The 19th-century NT textual scholars—such as Lachmann, Tregelles, Tischendorf, Westcott and Hort—worked on the basis that the earliest witnesses are the best witnesses. Some textual scholars have continued this line of recovery using the testimony of the earlier witnesses. But many textual scholars since the time of Westcott and Hort have been less inclined to produce editions based on the theory that the earliest reading is the best. Most present-day textual critics are more inclined to endorse the maxim: the reading that is most likely original is the one that best explains the variants.<\/p>\n<p>This maxim (or “canon” as it is sometimes called), as good as it is, produces conflicting results. For example, two scholars, using this same principle to examine the same variant unit, will not agree. One will argue that one variant was produced by a copyist attempting to emulate the author’s style; the other will claim the same variant has to be original because it accords with the author’s style. One will argue that one variant was produced by an orthodox scribe attempting to rid the text of a reading that could be used to promote heterodoxy or heresy; another will claim that the same variant has to be original because it is orthodox and accords with Christian doctrine (thus a heterodox or heretical scribe must have changed it). Furthermore, this principle allows for the possibility that the reading selected for the text can be taken from any manuscript of any date. This can lead to subjective eclecticism.<\/p>\n<p>Modern textual scholars have attempted to temper the subjectivism by employing a method called “reasoned eclecticism.” This kind of eclecticism applies a combination of internal and external considerations, whereby the character of the variants is evaluated in light of the manuscripts’ evidence and vice versa. This is supposed to produce a balanced view and serve as a check against purely subjective tendencies.<\/p>\n<p>The Alands favor the same kind of approach, calling it the local-genealogical method, which is defined as follows:<\/p>\n<blockquote><p>It is impossible to proceed from the assumption of a manuscript stemma, and on the basis of a full review and analysis of the relationships obtaining among the variety of interrelated branches in the manuscript tradition, to undertake a recension of the data as one would do with other Greek texts. Decisions must be made one by one, instance by instance. This method has been characterized as eclecticism, but wrongly so. After carefully establishing the variety of readings offered in a passage and the possibilities of their interpretation, it must always then be determined afresh on the basis of external and internal criteria which of these readings (and frequently they are quite numerous) is the original, from which the others may be regarded as derivative. From the perspective of our present knowledge, this “local-genealogical” method (if it must be given a name) is the only one which meets the requirements of the NT textual tradition. (Introduction to <em>Novum Testamentum Graece,<\/em> 26th edition)<\/p><\/blockquote>\n<p>The “local-genealogical” method assumes that for any given variation unit any manuscript (or manuscripts) may have preserved the original text. Applying this method produces an extremely uneven documentary presentation of the text. Anyone studying the critical apparatus of NA<span>27<\/span> will detect that there is not an even documentary presentation. The eclecticism is dispersed throughout the text.<\/p>\n<p>“Reasoned eclecticism” and\/or the “local-genealogical” method tend to give priority to internal evidence over external evidence. But it has to be the other way around if we are going to recover the original text. This was Westcott and Hort’s opinion. With respect to their compilation of <em>The New Testament in the Original Greek,<\/em> Hort wrote, “Documentary evidence has been in most cases allowed to confer the place of honour against internal evidence” (<em>The Introduction to the New Testament in the Original Greek,<\/em> p 17).<\/p>\n<p>In this respect, Westcott and Hort need to be revived. Earnest Colwell was of the same mind when he wrote “Hort Redivivus: A Plea and a Program.” Colwell decried the growing tendency to rely entirely on the internal evidence of readings, without serious consideration of documentary evidence. He called upon scholars to make an attempt to reconstruct a history of the manuscript tradition. The abundance of manuscripts—several of which are very early—will aid scholars in this ongoing task.<\/p>","content_en":"<h3>BIBLE*, M<span>anuscripts and Text of the (New Testament)<\/span><\/h3>\n<p>Copies of the NT books produced by scribes and editions made from these copies. In the centuries prior to the simultaneous-multiple production of copies via dictation (wherein many scribes in a scriptorium transcribed a text dictated to them by one reader), all manuscript copies were made singly—each scribe producing a copy from an exemplar.<\/p>\n<p>Prior to the 15th century, when Johannes Gutenberg invented movable type for the printing press, all copies of any work of literature were made by hand (hence, the name “manuscript”). According to a current tabulation, there are 99 papyrus manuscripts, 257 uncial manuscripts, and 2,795 minuscule manuscripts. We can add 2,209 Greek lectionaries to this list. Therefore, we have over 5,350 manuscript copies of the Greek NT or portions thereof. No other work of Greek literature can boast of such numbers.<\/p>\n<p>Preview<\/p>\n<p>• Important Papyrus Manuscripts<\/p>\n<p>• Important Uncial Manuscripts<\/p>\n<p>• The Text of the New Testament<\/p>\n<p class=\"h2\" id=\"ImportantPapyrusManuscripts\">Important Papyrus Manuscripts<\/p>\n<p>Papyrus is a tall, aquatic reed, the pith of which is cut into strips, laid in a crosswork pattern and glued together to make a page for writing. The papyrus rolls of Egypt have been used as a writing surface since the early third millennium <span>BC<\/span>. The Greeks adopted papyrus around 900 <span>BC<\/span>, and later the Romans adopted its use. However, the oldest extant Greek rolls of papyrus date from the fourth century <span>BC<\/span>. Unfortunately, papyrus is perishable, requiring a dry climate for its preservation. That is why so many papyri have been discovered in the desert sands of Egypt.<\/p>\n<p>The NT papyrus manuscripts (abbreviated as “P”) are generally the earliest manuscripts of the NT. Broadly speaking, the most important ones can be categorized in three groups: the Oxyrhynchus Papyri (from Oxyrhynchus, Egypt), (2) the Beatty Papyri (named after the owner); and (3) the Bodmer Papyri (named after the owner).<\/p>\n<h5>The Oxyrhynchus Papyri<\/h5>\n<p>Beginning in 1898 B. P. Grenfell and A. S. Hunt discovered thousands of papyrus fragments in the ancient rubbish heaps of Oxyrhynchus, Egypt. This site yielded volumes of papyrus fragments containing all sorts of written material (literature, business and legal contracts, letters, etc.) as well as over 40 manuscripts containing portions of the NT. Some of the more noteworthy papyrus manuscripts from Oxyrhynchus are as follows:<\/p>\n<h6>P1 (P. Oxy. 2)<\/h6>\n<p>This late second-century manuscript contains Matthew 1:1-9, 12, 14-20. Grenfell and Hunt in the winter of 1896–97 went to Oxyrhynchus (now called El Bahnasa) in search of ancient Christian documents. P1 was discovered on the second day of the dig. At the time of this discovery, this was the earliest extant copy of any NT portion—at least 100 years earlier than Codex Vaticanus. The copyist of P1 seems to have faithfully followed a very reliable exemplar. Where there are major variants, P1 agrees with the best Alexandrian witnesses, especially B (Codex Vaticanus), from which it rarely varies.<\/p>\n<h6>P5 (P. Oxy. 208 and 1781)<\/h6>\n<p>Two separate portions of this third-century manuscript were unearthed from Oxyrhynchus by Grenfell and Hunt, both from the same papyrus manuscript. The first portion contains John 1:23-31, 33-40 on one fragment and John 20:11-17 on another—probably on the first and last quires of a manuscript containing only the Gospel of John. This portion was published in volume II of <em>Oxyrhynchus Papyri<\/em> in 1899; the second portion—containing John 16:14-30—was not published until 1922 in volume XV of <em>Oxyrhynchus Papyri.<\/em><\/p>\n<p>After examining the first portion, Grenfell and Hunt said, “The text is a good one, and appears to have affinities with that of Codex Sinaiticus, with which the papyrus agrees in several readings not found elsewhere.” The papyrus, written in a documentary hand, is marked for its brevity.<\/p>\n<h6>P13 (P. Oxy. 657 and PSI 1292)<\/h6>\n<p>This manuscript, dated between 175 and 225, contains 12 columns from a roll preserving the text of Hebrews 2:14–5:5; 10:8-22; 10:29–11:13; 11:28–12:7. The text of Hebrews was written in a reformed documentary hand on the back of the papyrus containing the new epitome of Livy. For this reason, some scholars think the manuscript was possibly brought to Egpyt by a Roman official and left behind when he left his post. P13 very often agrees with B, and it supplements B where it is lacking—namely, from Hebrews 9:14 to the end of Hebrews. P13 and P46 display nearly the same text. Out of a total of 88 variation-units, there are 71 agreements and only 17 disagreements.<\/p>\n<h6>P77 (P. Oxy. 2683 + 4405)<\/h6>\n<p>Dated c. 150–75, this is the earliest manuscript of Matthew (23:30-39). The manuscript is clearly a literary production. It was written in an elegant hand and has what was or became a standard system of chapter division, as well as punctuation and breathing marks. P77 has close textual affinities with Codex Sinaiticus.<\/p>\n<h6>P90 (P. Oxy. 3523)<\/h6>\n<p>This second-century manuscript (c. 150–75) contains John 18:36–19:7. The handwriting (an upright, rounded, elegant script) is much like that found in P66. Furthermore, P90 has more affinity with P66 than with any other single manuscript, though it does not concur with P66 in its entirety.<\/p>\n\n<h6>P. Oxy. 4404<\/h6>\n<p>Containing Matthew 21:34-37, 43, 45, this manuscript could be the earliest extant manuscript of the NT in that the script is early Roman and therefore could be dated to the early second century.<\/p>\n<h5>The Chester Beatty Papyri<\/h5>\n<p>These manuscripts were purchased from a dealer in Egypt during the 1930s by Chester Beatty and by the University of Michigan. The three manuscripts in this collection are very early and contain a large portion of the NT text. P45 (c. 200) contains portions of all four Gospels and Acts; P46 (c. 125) has almost all of Paul’s epistles and Hebrews; and P47 (third century) contains Revelation 9–17.<\/p>\n<h6>P45 (Chester Beatty Papyrus I)<\/h6>\n<p>This codex has the four Gospels and Acts (Mt 20:24-32; 21:13-19; 25:41–26:39; Mk 4:36–9:31; 11:27–12:28; Lk 6:31–7:7; 9:26–14:33; Jn 4:51–5:2, 21-25; 10:7-25; 10:30–11:10, 18-36, 42-57; Acts 4:27–17:17). The order of books in the original intact manuscript was probably as follows: Matthew, John, Luke, Mark, Acts (the so-called Western order). This manuscript was dated by Kenyon to the early third century, a date that was confirmed by the papyrologists W. Schubart and H. I. Bell. This continues to be the date assigned to this manuscript in modern handbooks on textual criticism and critical editions of the Greek NT, but the consistent formation of certain letters suggests an earlier date—maybe sometime in the late second century.<\/p>\n<p>The scribe of P45 worked without any intention of exactly reproducing his source. He wrote with a great amount of freedom—harmonizing, smoothing out, substituting at will. In short, the scribe did not actually copy words. He saw through the language to its idea-content, and copied that in words of his own choosing, or in rearranged order. Thus, in the scribe of P45 we see an exegete and a paraphraser.<\/p>\n<h6>P46 (Chester Beatty Papyrus II)<\/h6>\n<p>This codex has most of Paul’s epistles (excluding the Pastorals) in this order: Romans 5:17–6:14; 8:15–15:9; 15:11–16:27; Hebrews 1:1–13:25; 1 Corinthians 1:1–16:22; 2 Corinthians 1:1–13:13; Ephesians 1:1–6:24; Galatians 1:1–6:18; Philippians 1:1–4:23; Colossians 1:1–4:18; 1 Thessalonians 1:1; 1:9–2:3; 5:5-9, 23-28 (with minor lacunae in each of the books).<\/p>\n<p>The manuscript was originally dated to the early third century. But others, since, have dated the manuscript earlier in the second century. The scribe who produced this manuscript used an early, excellent exemplar. He was a professional scribe because there are stichoi notations at the end of several books (see the conclusion of Romans, 2 Corinthians, Ephesians, Philippians). The stichoi were used by professionals to note how many lines had been copied for commensurate pay. Most likely, the ex officio of the scriptorium (perhaps connected with a church library) paginated the codex and indicated the stichoi. The scribe himself made a few corrections as he went, and then several other readers made corrections here and there.<\/p>\n<p>The text of P46 shows a strong affinity with B (especially in Ephesians, Colossians, and Hebrews) and next with א (Codex Sinaiticus). P46 agrees much less with the later representatives of the Alexandrian text. In short, P46 is proto-Alexandrian. In Hebrews, P46 and P13 display nearly the same text. Out of a total of 88 variation-units, there are 71 agreements and only 17 disagreements.<\/p>\n<h6>P47 (Chester Beatty Papyrus III)<\/h6>\n<p>This third-century codex contains Revelation 9:10–17:2. The text of P47 agrees more often with that of Codex Sinaiticus than with any other manuscript (including Codex Alexandrinus and Codex Ephraemi Rescriptus), though it often shows independence.<\/p>\n<h5>The Bodmer Papyri<\/h5>\n<p>These manuscripts were purchased by M. Martin Bodmer from a dealer in Egypt during the 1950s and 1960s. The three important papyri in this collection are P66 (c. 175, containing almost all of John), P72 (third century, having all of 1 and 2 Peter and Jude), and P75 (c. 200, containing large parts of Luke 3—John 15).<\/p>\n<p class=\"h4\" id=\"P66\">P66 (Papyrus Bodmer II)<\/p>\n<p>This manuscript contains most of John’s Gospel (1:1–6:11; 6:35–14:26, 29-30; 15:2-26; 16:2-4, 6-7; 16:10–20:20, 22-23; 20:25–21:9). The manuscript does not include the pericope of the adulteress (7:53–8:11), making it the earliest witness to not include this spurious passage. The manuscript is usually dated as c. 200, but the renowned paleographer Herbert Hunger has argued that P66 should be dated to the first half, if not the first quarter, of the second century.<\/p>\n<p>According to recent studies, it seems evident that P66 has preserved the work of three individuals: the original scribe, a thoroughgoing corrector, and a minor corrector. With a practiced calligraphic hand, the original scribe of P66 wrote in larger print as he went along in order to fill out the codex. The large print throughout indicates that it was written to be read aloud to a Christian congregation. The text exhibits the scribe’s knowledge of other portions of Scripture (inasmuch as he harmonized John 6:69 to Matthew 16:16 and John 21:6 to Luke 5:5), his use of standard <em>nomina sacra<\/em> (a way of writing divine names), and his special use of <em>nomina sacra<\/em> for the words “cross” and “crucify.”<\/p>\n<p>The original scribe was quite free in his interaction with the text; he produced several singular readings that reveal his independent interpretation of the text. While the numerous scribal mistakes would seem to indicate that the scribe was inattentive, many of the singular readings—prior to correction—reveal that he was not detached from the narrative of the text. Rather, he became so absorbed in his reading that he often forgot the exact words he was copying. His task as a copyist was to duplicate the exemplar word for word, but this was frustrated by the fact that he was reading the text in logical semantic chunks and often became a coproducer of a new text. As a result, he continually had to stop his reading and make many in-process corrections. But he left several places uncorrected, which were later fixed by the <em>diorthotes<\/em> (official corrector). The finished product is quite good, presenting a text that is very close to the Alexandrian witnesses.<\/p>\n<h6>P72 (Papyrus Bodmer VII–VIII)<\/h6>\n<p>This manuscript, dated late third century, has an interesting collection of writings in one codex: 1 Peter 1:1–5:14; 2 Peter 1:1–3:18; Jude 1:1-25; the Nativity of Mary, the apocryphal correspondence of Paul to the Corinthians, the eleventh ode of Solomon, Melito’s Homily on the Passover, a fragment of a hymn, the Apology of Phileas, and Psalms 33 and 34.<\/p>\n<p>Scholars think that four scribes took part in producing the entire manuscript. First Peter has clear Alexandrian affinities—especially with B. Second Peter and (especially) Jude display more of an uncontrolled type text (usually associated with the “Western” text), with several independent readings.<\/p>\n<h6>P75 (Papyrus Bodmer XIV–XV)<\/h6>\n<p>This codex contains most of Luke and John (Lk 3:18–4:2; 4:34–5:10; 5:37–18:18; 22:4–24:53; Jn 1:1–11:45, 48-57; 12:3–13:1, 8-9; 14:8-30; 15:7-8.) The manuscript does not include the pericope of the adulteress (7:53–8:11). The manuscript can be dated to the late second or early third century.<\/p>\n<p>The copyist of P75 was a literate scribe trained in making books. His craftsmanship shows through in his tight calligraphy and controlled copying. The handwriting displayed in this manuscript is typically called by paleographers the common angular type of the late second to early third century. The scribe’s Christianity shows in his abbreviations of the <em>nomina sacra<\/em><em>,<\/em> as well as in his abbreviation of the word “cross.” These are telltale signs of a scribe who belonged to the Christian community. Furthermore, the large typeface indicates that the manuscript was composed to be read aloud to a Christian congregation. The scribe even added a system of sectional divisions to aid any would-be lector. Thus, we have a manuscript written by a Christian for other Christians.<\/p>\n<p>There are several indications of the scribe’s Alexandrian orientation. First and foremost is his scriptoral acumen. He is the best of all the early Christian scribes, and his manuscript is an extremely accurate copy. P75 is the work of an extremely disciplined scribe who copied with the intention of being careful and accurate. Scholars generally agree that P75 displays the kind of text that was used in making Codex Vaticanus (there is 87 percent agreement between P75 and B). As such, textual scholars have a high regard for P75’s textual fidelity.<\/p>\n\n<h5>Other Papyrus Manuscripts<\/h5>\n<h6>P4 + P64 + P67<\/h6>\n<p>These three papyrus manuscripts are part of one codex dated <span>AD<\/span> 150–175. The manuscript was the work of a professional scribe, and the text is extremely accurate.<\/p>\n<h6>P32 (Rylands Papyrus 5)<\/h6>\n<p>This manuscript, preserving Titus 1:11-15; 2:3-8, is dated c. 175, making it the earliest extant copy of any of the Pastoral Epistles. P32 shows agreement with א and with F and G. Since F and G (nearly identical manuscripts) go back to the same archetype, it is possible that P32 could be linked to the same source.<\/p>\n<h6>P52 (Rylands Papyrus 457)<\/h6>\n<p>This fragment, containing John 18:31-34, 37-38, is noteworthy because of its date: c. 110–125. Many scholars (F. Kenyon, H. I. Bell, A. Deissmann, and W. H. P. Hatch) have confirmed this dating. The manuscript came from the Fayum or Oxyrhynchus site. It was acquired in 1920 by Grenfell, but it remained unnoticed among hundreds of papyri until 1934, when C. H. Roberts recognized that this fragment preserves a few verses from John’s Gospel.<\/p>\n<p class=\"h2\" id=\"ImportantUncialManuscripts\">Important Uncial Manuscripts<\/p>\n<p>The manuscripts typically classified as “uncial” are so designated to differentiate them from papyrus manuscripts. In a sense, this is a misnomer because the real difference has to do with the material they are written on—vellum (treated animal hide) as compared to papyrus—not the kind of letters used. Indeed, the papyri are also written in uncials (capital letters), but the term “uncial” typically describes the majuscule lettering that was prominent in fourth-century biblical texts, such as in א, A, B, C.<\/p>\n<h5>Codex Sinaiticus (or א)<\/h5>\n<p>This codex contains the entire OT and the NT in this order: the four Gospels, the Pauline Epistles (including Hebrews), Acts, the General Epistles, Revelation. It also includes the Epistle of Barnabas and the Shepherd of Hermas. The codex cannot be earlier than 340 (the year Eusebius died) because the Eusebian sections of the text are indicated in the margins of the Gospels by a contemporary hand. Most scholars date it 350–375.<\/p>\n<p>This codex was discovered by Constantin von Tischendorf in St Catherine’s Monastery (situated at the foot of Mt Sinai). On a visit to the monastery in 1844 he noticed in a wastebasket some parchment leaves that were being used to light the lamps. He was allowed to take this waste paper, which proved to be 43 leaves from various parts of the Greek translation of the OT.<\/p>\n<p>In 1853 he made a second trip to the monastery and found nothing. In 1859, however, on his third trip, he found not only other parts of the OT but also the complete NT. He was finally able to persuade the monastery authorities to present the manuscript to the czar, the great patron of the Greek Catholic Church, who placed it in the Imperial Library in St Petersburg. The czar gave great honors to the monastery and its authorities, and everybody seemed well pleased. Later Tischendorf was charged with having stolen the manuscript from its lawful owners, but the better textual scholars do not accept that story.<\/p>\n\n<p>The manuscript remained in the Imperial Library until 1933, when it was purchased by the British Museum for the huge sum of £100,000 (about $500,000). Textual criticism made the headlines because one manuscript was bought for this much money, raised largely by public subscription during the Great Depression. The manuscript is now on display in the manuscript room of the museum, where it is considered one of its most prized possessions.<\/p>\n<p>The text of Sinaiticus is very closely related to that of Codex Vaticanus. They agree in presenting the purest type of text, usually called the Alexandrian text type. Tischendorf greatly used the textual evidence of Codex Sinaiticus in preparing his critical editions of the Greek NT. Tischendorf thought four scribes had originally produced the codex, whom he named scribes A, B, C, D. After reinvestigation, H. J. Milne and T. C. Skeat identified only three scribes: A (who wrote the historical and poetical books of the OT, as well as most of the NT), B (who wrote the Prophets and the Shepherd of Hermas), and D (who wrote some Psalms, Tobit, Judith, and 4 Maccabees, and redid small sections of the NT). Milne and Skeat demonstrated that scribe A of Codex Vaticanus was likely the same scribe as scribe D of Codex Sinaiticus. If this true, then א is contemporary with B—perhaps produced in the same scriptorium in Alexandria. Codex Sinaiticus provides a fairly reliable witness to the NT; however, the scribe was not as careful as the scribe of B.<\/p>\n<h5>Codex Alexandrinus (A)<\/h5>\n<p>This is one of the three most important codices containing early copies of the whole Bible in Greek (the other two being the Vaticanus and Sinaiticus codexes). The name Alexandrinus comes from ancient records suggesting that it was copied in Egypt during the early part of the fifth century <span>AD<\/span>. The early history of this manuscript and its Egyptian provenance is partially revealed by its flyleaves. A note by Cyril of Lucar (patriarch of Alexandria and then of Constantinople in the 1620s) states that, according to tradition, it was written by Thecla, a noble lady of Egypt shortly after the Council of Nicaea (325) and that her name was originally inscribed at the end of the volume but the last page was lost due to mutilation. An Arabic note of the 13th or 14th century also says that the manuscript was written by “Thecla the martyr.” Another Arabic note says that is was presented to the patriarchal cell of Alexandria (c. 1098). Cyril of Lucar took the manuscript from Alexandria to Constantinople in 1621 and then gave it to Charles I of England in 1627, where it became part of the Royal Library, then later the British Museum.<\/p>\n<p>Only 773 of the original 820 or so pages still exist. The rest were lost as the book was passed down through the centuries. The surviving parts of Alexandrinus contain a Greek translation of the whole OT, the Apocrypha (including four books of Maccabees and Psalm 151), most of the NT, and some early Christian writings (of which the First and Second Epistles of Clement to the Corinthians are the most important).<\/p>\n<p>Frederick Kenyon thought the codex was the work of five scribes, to each of whom he designated a Roman numeral. According to Kenyon, scribes I and II copied the OT; scribe III did Matthew, Mark, 1 Corinthians 10:8—Philemon 1:25; scribe IV did Luke—Acts, General Epistles, Romans 1:1—1 Corinthians 10:8; and scribe V did Revelation. Milne and Skeat, however, argued that the whole codex was the work of two copyists (I and II). W. H. P. Hatch noted that many corrections have been made in the manuscript, most of them at an early date. Some of these corrections were introduced by the scribe himself, and others came from later hands.<\/p>\n<p>Evidently, the scribes of this codex used exemplars of varying quality for various sections of the NT. The exemplar used for the Gospels was of poor quality, reflecting a Byzantine text type. Its testimony in the Epistles is much better, and in Revelation it provides the best witness to the original text.<\/p>\n\n<h5>Codex Vaticanus (B)<\/h5>\n<p>Codex Vaticanus is the Vatican Manuscript, so named because it is the most famous manuscript in the Vatican Library in Rome. This manuscript has been in the Vatican’s library since at least 1475, but it was not made available to scholars, such as Constantin von Tischendorf and Samuel Tregelles, until the middle of the 19th century.<\/p>\n<p>At one time, the codex contained the whole Greek Bible, including most of the books of the Apocrypha, but it has lost many of its leaves. Originally it must have had about 820 leaves (1,640 pp), but now it has 759—617 in the OT and 142 in the NT. The major gaps of the manuscript are Genesis 1:1–46:28; 2 Samuel 2:5-7, 10-13; Psalms 106:27–138:6; Hebrews 9:14–13:25; the Pastoral Epistles; and Revelation. Each leaf measures ten and a half by ten inches (26.7 by 25.4 centimeters). Each page has three columns (two for the poetical books) with 40 to 44 lines to the column. The manuscript was written by two different scribes. It is dated in the early to middle part of the fourth century. It is not known where the manuscript originated, but it has been in the Vatican Library from the time of its earliest catalog in 1475.<\/p>\n\n<p>When Napoleon conquered Rome, he brought its treasures to Paris, including this manuscript. The scholar Hug identified it and called the attention of other scholars to it. After the downfall of Napoleon, the manuscript was returned to the Vatican Library. Competent textual scholars were not allowed to do careful work on it until a photographic edition was published in 1890. It is now on exhibit in the Vatican Library.<\/p>\n<p>The text of the Vatican Manuscript is much like that of Codex Sinaiticus. These are generally recognized as the two finest examples of the Alexandrian type of Greek text of the NT. The Greek text of the OT is very fine too, but it is not quite so important, as the original language of the OT was Hebrew. Virtually all the textual scholars since the days of Brooke Westcott and Fenton Hort (who brought out their Greek Testament, including their theory of textual criticism, in 1881), recognize this neutral type of text as a very early text and a very pure text, an extremely accurate reproduction of what the original text must have been. Westcott and Hort called it a second-century text accurate in 999 out of 1,000 words so far as any matter of translatable difference was concerned. א and B are the finest examples of this type of text, but it is also found in a few other Greek uncial manuscripts, a few of the early translations, and in the writings of a few of the early church fathers. Since the days of Westcott and Hort, their theory has been confirmed by the discovery of some papyrus manuscripts, notably the Bodmer Papyri, discovered in the 1950s.<\/p>\n<h5>Codex Ephraemi Rescriptus (C)<\/h5>\n<p>This codex is a palimpsest (the original writing was erased and different words written on the same material). It originally contained the entire Bible but now has only parts of six OT books and portions of all NT books except 2 Thessalonians and 2 John. The single-column Bible text, written in the 5th century <span>AD<\/span>, was erased in the 12th century and replaced by a two-column text of a Greek translation of sermons or treatises by a certain Ephraem, a 4th-century Syrian church leader. Such a practice was common in periods of economic depression or when parchment was scarce. The original writing was scraped from the writing surface and the surface smoothed. Then new compositions could be written on the prepared surface. Using chemicals Tischendorf was able to read much of the erased document.<\/p>\n<p>The manuscript may have been brought from the east to Florence by a learned Greek named Andrew John Lascar in the time of Lorenzo de’Medici. Since Lascar was known as Rhyndacenus (from the river Rhyndacus), he probably came from the region of Phrygia (site of ancient Laodicea). Where the manuscript was prior to this is not known. The Ephraemi manuscript was brought to Italy in the early sixth century, where it became the property of the Medici family. Catherine de’Medici took it to France, where it remains today.<\/p>\n<p>The text of this manuscript is mixed—it is compounded from all the major text types, agreeing frequently with the later koine of Byzantine type, which most scholars regard as the least valuable type of NT text.<\/p>\n<h5>Codex Bezae (D)<\/h5>\n<p>This is a Greek-Latin diglot containing Matthew—Acts, 3 John, with lacunae. Most scholars date it late fourth or early fifth century (c. 400). Some scholars think the codex was produced in either Egypt or North Africa by a scribe whose mother tongue was Latin. Another scholar (D. C. Parker) has argued that it was copied in Beirut, a center of Latin legal studies during the fifth century, where both Latin and Greek were used. Evidently, it was produced by a scribe who knew Latin better than Greek, and then was corrected by several scribes. In any event, the codex somehow came into the hands of Theodore Beza, French scholar and successor to Calvin. Beza gave it to the Cambridge University Library in 1581.<\/p>\n<p>This codex is probably the most controversial of the NT uncials because of its marked independence. Its many additions, omissions, and alterations (especially in Luke and Acts) are the work of a significant theologian. A few earlier manuscripts (P29, P38, P48, and 0171) appear to be precursors to the type of text found in D, which is considered the principal witness of the Western text-type. Thus, Codex Bezae could be a copy of an earlier revised edition. This reviser must have been a scholar who had a propensity for adding historical, biographical, and geographical details. More than anything, he was intent on filling in gaps in the narrative by adding circumstantial details.<\/p>\n<h5>Codex Washingtonianus, or The Freer Gospels (W)<\/h5>\n<p>This codex, dated around 400, has the four Gospels and Acts. It is often referred to as the Freer Gospels—named after its owner, Charles Freer. The codex likely came from the ruins of a monastery near Giza. The handwriting is quite similar to that found in a fifth-century fragment of the book of Enoch found at Akhmim in 1886.<\/p>\n<p>Codex W was copied from a parent manuscript (exemplar) that had been pieced together from several different manuscripts. This is obvious because the textual presentation of W is noticeably variegated and even the stratification of the text is matched by similar variations in paragraphing. The scribe who collated the parent manuscript drew upon various sources to put together his Gospel codex. It is likely that the scribe of the parent manuscript used a text that came from North Africa (the “Western” text) for the first part of Mark, and the scribe of W used manuscripts from Antioch for Matthew and the second part of Luke to fill the gaps in the more ancient manuscript he was copying. Detailed textual analysis reveals the variegated textual stratifications of W, as follows: in Matthew the text is Byzantine; in Mark the text is first Western (1:1–5:30), then Caesarean in Mark 5:31–16:20 (akin to P45); in Luke the text is first Alexandrian (1:1–8:12), then Byzantine. John is more complicated because the first part of John (1:1–5:11), which fills a quire, was the work of a seventh-century scribe who must have replaced a damaged quire. (W<span>s<\/span> designates the work of this scribe.) This first section has a mixture of Alexandrian and Western readings, as does the rest of John.<\/p>\n<h5>Codex 1739<\/h5>\n<p>This tenth-century codex has Acts and the Epistles. The manuscript was discovered at Mt Athos in 1879 by E. von der Goltz. The manuscript has strong textual affinities with P46, B, 1739, Coptic Sahidic, Coptic Boharic, Clement, and Origen. The relationship between P46, B, and 1739 is remarkable because 1739 is a tenth-century manuscript that was copied from a fourth-century manuscript of excellent quality. According to a colophon, the scribe of 1739 for the Pauline Epistles followed a manuscript that came from Caesarea in the library of Pamphilus and that contained an Origenian text. The three manuscripts, P46, B, and 1739, form a clear textual line: from P46 (early second century) to B (early fourth century) to 1739 (tenth century based on fourth century).<\/p>\n<p class=\"h2\" id=\"TheTextoftheNewTestament\">The Text of the New Testament<\/p>\n<p>The original text of the NT is the “published” text—that is, the text as it was in its final edited form and released for circulation in the Christian community. For some books of the NT, there is little difference between the original composition and the published text. After the author wrote or dictated his work, he (or an associate) made the final editorial corrections and then released it for distribution. As is the case for books published in modern times, so in ancient times, the original writing of the author is not always the same as what is published—due to the editorial process. Nonetheless, the author is credited with the final edited text, and the published book is attributed to the author and considered the autograph. This autograph is the original published text. Of course, in this case the autographs do not exist, so scholars have to rely on copies to recover or reconstruct the original wording.<\/p>\n<p>Some scholars think it is impossible to recover the original text of the Greek NT because they have not been able to reconstruct the early history of textual transmission. Other modern scholars are less pessimistic but still quite guarded in affirming the possiblity. And yet others are optimistic because we possess many early manuscripts of excellent quality and because our view of the early period of textual transmission has been getting clearer and clearer.<\/p>\n<p>When we speak of recovering the text of the NT, we are referring to individual books of the NT, not to the entire volume per se, because each book (or group of books—such as the Pauline Epistles) had its own unique history of textual transmission. The earliest extant copy of an entire NT text is the one preserved in Codex Sinaiticus (written about <span>AD<\/span> 375). (Codex Vaticanus lacks the Pastoral Epistles and Revelation.) Prior to the fourth century, the NT was circulated in its various parts: as a single book or a group of books (such as the four Gospels or the Pauline Epistles). Manuscripts from the late first century to the third century have been found with individual books such as Matthew (P1, P77), Mark (P88), Luke (P69), John (P5, 22, 52, 66), Acts (P91), Revelation (P18, 47), or containing groups of books, such as the four Gospels with Acts (P45), the Pauline Epistles (P30, P46, P92), the Petrine Epistles and Jude (P72). Each of the books of the NT has had its own textual history and has been preserved with varying degrees of accuracy. Nonetheless, all of the books were altered from the original state due to the process of manual copying decade after decade and century after century. And the text of each of the books needs to be recovered.<\/p>\n<p>The NT text was affected with many variations in its early history. In the late first and early second century, the oral traditions and the written word existed side by side with equal status—especially with respect to the material of the Gospels. Often, the text was changed by scribes attempting to conform the written message to the oral tradition or attempting to conform one Gospel account to another. By the end of the second century and into the third century, many of the significant variant readings entered into the textual stream.<\/p>\n<p>The early period of textual transmission, however, was not completely marred by textual infidelity and scribal liberty. There were those scribes who copied the text faithfully and reverently—that is, they recognized that they were copying a sacred text written by an apostle. The formalization of canonization did not ascribe this sacredness to the text. Canonization came about as the result of common, historical recognition of the sacredness of various NT books. Certain NT books, such as the four Gospels, Acts, and Paul’s epistles were considered inspired literature from the onset. As such, certain scribes copied them with reverential fidelity.<\/p>\n<p>Other scribes, however, felt free to make “improvements” in the text—either in the interest of doctrine and harmonization or due to the influence of a competitive oral tradition. The manuscripts produced in such a manner created a kind of “popular text”—i.e., an uncontrolled text. (This text type used to be called the “Western text,” but scholars now recognize this as a misnomer.)<\/p>\n<p>During the second century, there were a few men who produced recensions of the NT text. According to Eusebius, Theodotus (and his followers) altered the text for their own purposes. In the middle of the second century, Marcion expunged his copies of the Gospel according to Luke of all references to the Jewish background of Jesus, and Tatian’s harmony of the Gospels contains several textual alterations that gave support to ascetic views. And yet another recendor created the D-type text for the Gospels and Acts. This theologically minded redactor, living in the late second or third century, created a text that had short-lived popularity. Three third-century papyri, P29, P38, P48, each containing a portion from the book of Acts, may be precursors to the D-type text in Acts. But there are other papyri containing portions of Acts that provide even earlier testimony to a purer form of Acts—namely, P45 (c. 150) and P91 (c. 200), thereby showing that the D-type text of Acts did not necessarily antedate the purer form.<\/p>\n<p>Besides these endeavors—which are all noted for creating textual impurities—there was no recension of the NT text in the second century. Rather, it was a period in which there were scribes who exercised freedom in copying and those who demonstrated acumen. The manuscripts produced by the latter are those that come closest to preserving the original text. A prime example of an accurate late-second-century manuscript is P75.<\/p>\n<p>It is a well-known fact that the text produced by the scribe of P75 is a very accurate manuscript. It is also well-known that P75 was the kind of manuscript used in formulating Codex Vaticanus—the readings of P75 and B are remarkably similar. Prior to the discovery of P75, certain scholars thought Codex Vaticanus was the work of a fourth-century recension; others (chiefly Hort) thought it must trace back to a very early and accurate copy. Hort said that Codex Vaticanus preserves “not only a very ancient text, but a very pure line of a very ancient text” (Westcott and Hort, <em>The<\/em> <em>Introduction to the New Testament in the Original Greek,<\/em> pp 250–51). P75 appears to have shown that Hort was right.<\/p>\n<p>Prior to the discovery of P75, many textual scholars were convinced that the second- and third-century papyri displayed a text in flux, a text characterized only by individual independence. The Chester Beatty Papyrus, P45, and the Bodmer Papyri, P66 and P72 (in 2 Peter and Jude), show this kind of independence. Scholars thought that scribes at Alexandria must have used several such texts to produce a good recension—as is exhibited in Codex Vaticanus. But we now know that Codex Vaticanus was not the result of a scholarly recension, resulting from editorial selection across the various textual histories. Rather, it is now quite clear that Codex Vaticanus was simply a copy (with some modifications) of a manuscript much like P75, not a fourth-century recension.<\/p>\n<p>Some scholars may point out that this does not automatically mean that P75 and B represent the original text. What it does mean, they say, is that we have a second-century manuscript showing great affinity with a fourth-century manuscript whose quality has been highly esteemed. But various scholars have demonstrated that there was no Alexandrian recension before the time of P75 (late second century) and B (early fourth) and that both these manuscripts represent a relatively pure form of preservation of a relatively pure line of descent from the original text.<\/p>\n<p>The current view about the early text is that certain scribes in Alexandria and\/or scribes familiar with Alexandrian scriptoral practices (perhaps those in Oxyrhynchus) were probably responsible for maintaining a relatively pure text throughout the second, third, and fourth centuries. The Alexandrian scribes, associated with or actually employed by the scriptorium of the great Alexandrian library and\/or members of the scriptorium associated with the catechetical school at Alexandria (called the <em>Didaskelion<\/em>), were trained philologists, grammarians, and textual critics. Their work on the NT was not recensional—that is, it was not an organized emendation of the text. Rather, the work of purification and preservation was probably done here and there by various individuals trained in text criticism. This is apparent in the production of P66, which contains the Gospel of John. This manuscript was probably produced in an Egyptian scriptorium by a novice scribe who made many blunders, which were subsequently corrected by another scribe working in the same scriptorium. The first text produced by the novice could be classified as being very “free,” but the corrected text is far more accurate. (See the discussion on this manuscript above.)<\/p>\n<p>What appears to have happened with the copying of the NT text in the early period in Egypt has been poignantly characterized by Zuntz. He said that when a book was immensely popular (such as Homer’s <em>Iliad<\/em> and <em>Odyssey,<\/em> or Plato’s writings), it was copied with wild enthusiasm by novice and scholar alike. But when grammarians and scribes got ahold of it, they tried to rid it of textual corruption. In the process, however, they may have obliterated some authentic readings, but not many. Thus, the popular text (also known as the “Western text”) could have preserved the original wording in some cases. The popular or free kind of text is displayed in several third-century manuscripts: P9, P37, P40, P45, P72, and P78.<\/p>\n<p>In brief, this popular text is usually displayed in any kind of manuscript that was not produced by Alexandrian influences. This text, given to independence, is not as trustworthy as the Alexandrian text type. But because the Alexandrian text is known as a polished text, the popular text sometimes preserved the original wording. When a variant reading has the support of “Western” and Alexandrian texts, it is very likely original; but when the two are divided, the Alexandrian witnesses more often preserve the original wording.<\/p>\n<p>One dilemma still remains for some textual critics. They cannot explain how a P75\/B-type text coexisted with a Western-type text in the second century. All that can be said is that the Western text generally appears to be inferior to the P75\/B-type text. Of course, this kind of judgment troubles certain scholars, who point out that the esteem given to B and P75 is based on a subjective appreciation of the kind of text they contain (as over against the Western text) rather than on any kind of theoretical reconstruction of the early transmission of the text. This same subjective estimation was at work when Westcott and Hort decided that B was intrinsically superior to D (see their <em>Introduction,<\/em> pp 32–42). Yet the praxis of textual criticism time and again demonstrates that the P75\/B-type text is intrinsically superior to the Western text.<\/p>\n<p>In the final analysis, the manuscripts that represent a pure preservation of the original text are usually those called “Alexandrian.” Some scholars, such as Bruce Metzger, have called the earlier manuscripts “protoAlexandrian,” for they (or manuscripts like them) are thought of as being used to compose an Alexandrian-type text. However, this is looking at things from the perspective of the fourth century. We should look at things from the second century onward and then compare fourth-century manuscripts to those of the second. The second-century manuscripts could still be called “Alexandrian” in the sense that they were produced under Alexandrian influences. Perhaps a distinguishing terminology could be “early Alexandrian” (pre-Constantine) and “later Alexandrian” (post-Constantine). Manuscripts designated as “early Alexandrian” would generally be purer, less editorialized. Manuscripts designated “later Alexandrian” would display editorialization, as well as the influence of other textual traditions.<\/p>\n<p>The “early Alexandrian” text is reflected in many second- and third-century manuscripts. On the top of the list is P75 (c. 175), the work of a competent and careful scribe. Not far behind in quality is P4+P64+P67 (c. 150), the work of an excellent copyist. Other extremely good copies are P1 (c. 200), P20 (early third century), P23 (c. 200), P27 (third century), P28 (third century), P32 (c. 150), P39 (third century), P46 (c. 125), P65 (third century), P66 (in its corrected form—P66<span>c<\/span>; c. 150), P70 (third century), P77 (c. 150), P87 (c. 125), P90 (c. 175), and P91 (c. 200). Several of these manuscripts have been placed in the “strict” category by textual critics Kurt and Barbara Aland—that is, they exhibit “strict” scribal control and therefore are accurate copies of an exemplar, if not the original. These manuscripts are P1, P23, P35, P37, P39, P64\/67, P65, P70, and P75.<\/p>\n<p>The “later Alexandrian” text, which displays editorial polishing, is exhibited in a few manuscripts, such as א (fourth century), T (fifth century), ע (seventh century), L (eighth century), 33 (ninth century), 1739 (a tenth-century manuscript copied from a fourth-century Alexandrian manuscript much like P46), and 579 (13th century). Beginning in the fifth century, Byzantine-type manuscripts began to make their influence in Egypt. Some manuscripts dated around 400 that came from Egypt clearly reflect this influence; Codex Alexandrinus (A) is probably the best example. Other Egyptian manuscripts of this era, such as Codex Sinaiticus (א) and Codex Washingtonianus (W) display large-scale harmonization, which cannot be directly linked to any kind of recension.<\/p>\n<p>At the end of the third century, another kind of Greek text came into being and then grew in popularity until it became the dominant text-type throughout Christendom. This is the text-type first instigated by Lucian of Antioch, according to Jerome (in his introduction to his Latin translation of the Gospels). Lucian’s text was a definite recension (i.e., a purposely created edition)—as opposed to the Alexandrian text-type that came about as the result of a process wherein the Alexandrian scribes, upon comparing many manuscripts, attempted to preserve the best text—thereby serving more as textual critics than editors. Of course, the Alexandrians did do some editing—such as we would call copy-editing. The Lucianic text is the outgrowth and culmination of the popular text; it is characterized by smoothness of language, which is achieved by the removal of obscurities and awkward grammatical constructions and by the conflation of variant readings. Lucian (and\/or his associates) must have used many different kinds of manuscripts of varying qualities to produce a harmonized, edited NT text. The kind of editorial work that went into the Lucianic text is what we would call substantive editing.<\/p>\n<p>Lucian’s text was produced prior to the Diocletian persecution (c. 303), during which time many copies of the NT were confiscated and destroyed. Not long after this period of devastation, Constantine came to power and then recognized Christianity as the state religion. There was, of course, a great need for copies of the NT to be made and distributed to churches throughout the Mediterranean world. It was at this time that Lucian’s text began to be propagated by bishops going out from the Antiochan school to churches throughout the East, taking the text with them. Lucian’s text soon became the standard text of the Eastern church and formed the basis for the Byzantine text—and is thus the ultimate authority for the Textus Receptus.<\/p>\n<p>While Lucian was forming his recension of the NT text, the Alexandrian text was taking on its final shape. As was mentioned earlier, the formation of the Alexandrian text-type was the result of a process (as opposed to a single editorial recension). The formation of the Alexandrian text involved minor textual criticism (i.e., selecting variant readings among various manuscripts) and copyediting (i.e., producing a readable text). There was far less tampering with the text in the Alexandrian text-type than in the Lucian, and the underlying manuscripts for the Alexandrian text-type were superior to those used by Lucian. Perhaps Hesychius was responsible for giving the Alexandrian text its final shape, and Athanasius of Alexandria may have been the one who made this text the archetypal text for Egypt.<\/p>\n<p>As the years went by, there were fewer and fewer Alexandrian manuscripts produced, and more and more Byzantine manuscripts manufactured. Very few Egyptians continued to read Greek (with the exception of those in St Catherine’s Monastery, the site of the discovery of Codex Sinaiticus), and the rest of the Mediterranean world turned to Latin. It was only those in the Greek-speaking churches in Greece and Byzantium that continued to make copies of the Greek text. For century after century—from the 6th to the 14th—the great majority of NT manuscripts were produced in Byzantium, all bearing the same kind of text. When the first Greek NT was printed (c. 1525), it was based on a Greek text that Erasmus had compiled, using a few late Byzantine manuscripts. This printed text, with minor revisions, became the Textus Receptus.<\/p>\n<p>Beginning in the 17th century, earlier manuscripts began to be discovered—manuscripts with a text that differed from that found in the Textus Receptus. Around 1630, Codex Alexandrinus was brought to England. An early fifth-century manuscript, containing the entire NT, it provided a good, early witness to the NT text (it is an especially good witness to the original text of Revelation). Two hundred years later, a German scholar named Constantin von Tischendorf discovered Codex Sinaiticus in St Catherine’s Monastery (located near Mt Sinai). The manuscript, dated around <span>AD<\/span> 360, is one of the two oldest vellum (treated animal hide) manuscripts of the Greek NT. The earliest vellum manuscript, Codex Vaticanus, had been in the Vatican’s library since at least 1481, but it had not been made available to scholars until the middle of the 19th century. This manuscript, dated slightly earlier (<span>AD<\/span> 350) than Codex Sinaiticus, had both the OT and NT in Greek, excluding the last part of the NT (Hebrews 9:15 to Revelation 22:21 and the Pastoral Epistles). A hundred years of textual criticism has determined that this manuscript is one of the most accurate and reliable witnesses to the original text.<\/p>\n<p>Other early and important manuscripts were discovered in the 19th century. Through the tireless labors of men like Constantin von Tischendorf, Samuel Tregelles, and F. H. A. Scrivener, manuscripts such as Codex Ephraemi Rescriptus, Codex Zacynthius, and Codex Augiensis were deciphered, collated, and published.<\/p>\n<p>As the various manuscripts were discovered and made public, certain scholars labored to compile a Greek text that would more closely represent the original text than did the Textus Receptus. Around 1700 John Mill produced an improved Textus Receptus, and in the 1730s Johannes Albert Bengel (known as the father of modern textual and philological studies in the NT) published a text that deviated from the Textus Receptus according to the evidence of earlier manuscripts.<\/p>\n<p>In the 1800s certain scholars began to abandon the Textus Receptus. Karl Lachman, a classical philologist, produced a fresh text (in 1831) that represented the fourth-century manuscripts. Samuel Tregelles (self-taught in Latin, Hebrew, and Greek), laboring throughout his entire lifetime, concentrated all of his efforts in publishing one Greek text (which came out in six parts, from 1857 to 1872). As is stated in the introduction to this work, Tregelles’s goal was “to exhibit the text of the NT in the very words in which it has been transmitted on the evidence of ancient authority.” Henry Alford also compiled a Greek text based upon the best and earliest manuscripts. In his preface to <em>The Greek New Testament<\/em> (a multivolume commentary on the Greek NT, published in 1849), Alford said he labored for the “demolition of the unworthy and pedantic reverence for the received text, which stood in the way of all chance of discovering the genuine word of God.”<\/p>\n<p>During this same era, Tischendorf was devoting a lifetime of labor to discovering manuscripts and producing accurate editions of the Greek NT. In a letter to his fiancé he wrote, “I am confronted with a sacred task, the struggle to regain the original form of the NT.” In fulfillment of his desire, he discovered Codex Sinaiticus, deciphered the palimpsest Codex Ephraemi Rescriptus, collated countless manuscripts, and produced several editions of the Greek NT (the eighth edition is considered the best).<\/p>\n<p>Aided by the work of the previous scholars, two British men, Brooke Westcott and Fenton Hort, worked together for 28 years to produce a volume entitled <em>The New Testament in the Original Greek<\/em> (1881). Along with this publication, they made known their theory (which was chiefly Hort’s) that Codex Vaticanus and Codex Sinaiticus (along with a few other early manuscripts) represented a text that most closely replicated the original writing. They called this text the Neutral Text. (According to their studies, the Neutral Text described certain manuscripts that had the least amount of textual corruption.) This is the text that Westcott and Hort relied upon for compiling their volume.<\/p>\n<p>The 19th century was a fruitful era for the recovery of the Greek NT; the 20th century, no less so. Those living in the 20th century have witnessed the discovery of the Oxyrhynchus Papyri, the Chester Beatty Papyri, and the Bodmer Papyri. To date, there are nearly 100 papyri containing portions of the NT—several of which date from the late first century to the early fourth century. These significant discoveries, providing scholars with many ancient manuscripts, have greatly enhanced the effort to recover the original wording of the NT.<\/p>\n<p>At the beginning of the 20th century, Eberhard Nestle used the best editions of the Greek NT produced in the 19th century to compile a text that represented the majority consensus. The work of making new editions was carried on by his son for several years, and then came under the care of Kurt Aland. The latest edition (the 27th) of Nestle-Aland’s <em>Novum Testamentum Graece<\/em> appeared in 1993. The same Greek text appears in another popular volume published by the United Bible Societies, called the <em>Greek New Testament<\/em> (fourth edition). Aland has argued that the Nestle-Aland text, 27th edition (NA<span>27<\/span>), comes closer to the original text of the NT than did Tischendorf or Westcott and Hort. And in several writings he intimates that NA<span>27<\/span> may very well be the original text. Though few, if any, scholars would agree with this, the 27th edition of the Nestle-Aland text is regarded by many as representing the latest and best in textual scholarship.<\/p>\n<h5>New Testament Textual Criticism<\/h5>\n<p>Textual critics working with ancient literature universally acknowledge the supremacy of earlier manuscripts over later ones. Textual critics not working with the NT would love to have the same kind of early witnesses that biblical scholars possess. In fact, many of them work with manuscripts written 1,000 years after the autographs were composed! We all marvel that the Dead Sea Scrolls have provided a text that is nearly 800 years closer to the originals than the Masoretic manuscripts, and yet many of the Dead Sea manuscripts are still over 600 to 800 years removed from the time of original composition. NT textual critics have a great advantage!<\/p>\n<p>The 19th-century NT textual scholars—such as Lachmann, Tregelles, Tischendorf, Westcott and Hort—worked on the basis that the earliest witnesses are the best witnesses. Some textual scholars have continued this line of recovery using the testimony of the earlier witnesses. But many textual scholars since the time of Westcott and Hort have been less inclined to produce editions based on the theory that the earliest reading is the best. Most present-day textual critics are more inclined to endorse the maxim: the reading that is most likely original is the one that best explains the variants.<\/p>\n<p>This maxim (or “canon” as it is sometimes called), as good as it is, produces conflicting results. For example, two scholars, using this same principle to examine the same variant unit, will not agree. One will argue that one variant was produced by a copyist attempting to emulate the author’s style; the other will claim the same variant has to be original because it accords with the author’s style. One will argue that one variant was produced by an orthodox scribe attempting to rid the text of a reading that could be used to promote heterodoxy or heresy; another will claim that the same variant has to be original because it is orthodox and accords with Christian doctrine (thus a heterodox or heretical scribe must have changed it). Furthermore, this principle allows for the possibility that the reading selected for the text can be taken from any manuscript of any date. This can lead to subjective eclecticism.<\/p>\n<p>Modern textual scholars have attempted to temper the subjectivism by employing a method called “reasoned eclecticism.” This kind of eclecticism applies a combination of internal and external considerations, whereby the character of the variants is evaluated in light of the manuscripts’ evidence and vice versa. This is supposed to produce a balanced view and serve as a check against purely subjective tendencies.<\/p>\n<p>The Alands favor the same kind of approach, calling it the local-genealogical method, which is defined as follows:<\/p>\n<blockquote><p>It is impossible to proceed from the assumption of a manuscript stemma, and on the basis of a full review and analysis of the relationships obtaining among the variety of interrelated branches in the manuscript tradition, to undertake a recension of the data as one would do with other Greek texts. Decisions must be made one by one, instance by instance. This method has been characterized as eclecticism, but wrongly so. After carefully establishing the variety of readings offered in a passage and the possibilities of their interpretation, it must always then be determined afresh on the basis of external and internal criteria which of these readings (and frequently they are quite numerous) is the original, from which the others may be regarded as derivative. From the perspective of our present knowledge, this “local-genealogical” method (if it must be given a name) is the only one which meets the requirements of the NT textual tradition. (Introduction to <em>Novum Testamentum Graece,<\/em> 26th edition)<\/p><\/blockquote>\n<p>The “local-genealogical” method assumes that for any given variation unit any manuscript (or manuscripts) may have preserved the original text. Applying this method produces an extremely uneven documentary presentation of the text. Anyone studying the critical apparatus of NA<span>27<\/span> will detect that there is not an even documentary presentation. The eclecticism is dispersed throughout the text.<\/p>\n<p>“Reasoned eclecticism” and\/or the “local-genealogical” method tend to give priority to internal evidence over external evidence. But it has to be the other way around if we are going to recover the original text. This was Westcott and Hort’s opinion. With respect to their compilation of <em>The New Testament in the Original Greek,<\/em> Hort wrote, “Documentary evidence has been in most cases allowed to confer the place of honour against internal evidence” (<em>The Introduction to the New Testament in the Original Greek,<\/em> p 17).<\/p>\n<p>In this respect, Westcott and Hort need to be revived. Earnest Colwell was of the same mind when he wrote “Hort Redivivus: A Plea and a Program.” Colwell decried the growing tendency to rely entirely on the internal evidence of readings, without serious consideration of documentary evidence. He called upon scholars to make an attempt to reconstruct a history of the manuscript tradition. The abundance of manuscripts—several of which are very early—will aid scholars in this ongoing task.<\/p>","summary_ro":"BIBLE*, Manuscripts and Text of the (New Testament) Copies of the NT books produced by scribes and editions made from these copies. In the centuries prior to the simultaneous-multiple production of copies via dictation (wherein many scribes in a scriptorium transcribed a text dictated to them by one reader), all manuscript copies were made singly—each scribe producing a copy from an exemplar. Prior to the 15th century, when Johannes Gutenberg invented movable type for the printing press, all ...","summary_en":"BIBLE*, Manuscripts and Text of the (New Testament) Copies of the NT books produced by scribes and editions made from these copies. In the centuries prior to the simultaneous-multiple production of copies via dictation (wherein many scribes in a scriptorium transcribed a text dictated to them by one reader), all manuscript copies were made singly—each scribe producing a copy from an exemplar. Prior to the 15th century, when Johannes Gutenberg invented movable type for the printing press, all ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9427,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Destroyer","title_en":"the Destroyer","content_ro":"<h3>DESTROYER, The<\/h3>\n<li>1. Divine agent sent to carry out a sentence of destruction. The destroyer killed Egypt’s firstborn, culminating the plagues and releasing the Hebrews from slavery (Ex 12:23; cf. Heb 11:28). The apostle Paul used the term for God’s judgment on the rebellious Israelites in the wilderness (1 Cor 10:10; cf. Nm 16:44-50).<\/li>\n<li>2. In plural form, “destroyers” implies destruction carried out by a group of agents, whether angelic or human (Jb 33:22; Jer 22:7).<\/li>\n<li>3. In a broader sense, any agent of destruction (Jb 15:21; Jer 4:7).<\/li>\n<li>4. Samson was called a destroyer by his Philistine captors (Jgs 16:24).<\/li>","content_en":"<h3>DESTROYER, The<\/h3>\n<li>1. Divine agent sent to carry out a sentence of destruction. The destroyer killed Egypt’s firstborn, culminating the plagues and releasing the Hebrews from slavery (Ex 12:23; cf. Heb 11:28). The apostle Paul used the term for God’s judgment on the rebellious Israelites in the wilderness (1 Cor 10:10; cf. Nm 16:44-50).<\/li>\n<li>2. In plural form, “destroyers” implies destruction carried out by a group of agents, whether angelic or human (Jb 33:22; Jer 22:7).<\/li>\n<li>3. In a broader sense, any agent of destruction (Jb 15:21; Jer 4:7).<\/li>\n<li>4. Samson was called a destroyer by his Philistine captors (Jgs 16:24).<\/li>","summary_ro":"DESTROYER, The 1. Divine agent sent to carry out a sentence of destruction. The destroyer killed Egypt’s firstborn, culminating the plagues and releasing the Hebrews from slavery (Ex 12:23; cf. Heb 11:28). The apostle Paul used the term for God’s judgment on the rebellious Israelites in the wilderness (1 Cor 10:10; cf. Nm 16:44-50). 2. In plural form, “destroyers” implies destruction carried out by a group of agents, whether angelic or human (Jb 33:22; Jer 22:7). 3. In a broader sense, any ag...","summary_en":"DESTROYER, The 1. Divine agent sent to carry out a sentence of destruction. The destroyer killed Egypt’s firstborn, culminating the plagues and releasing the Hebrews from slavery (Ex 12:23; cf. Heb 11:28). The apostle Paul used the term for God’s judgment on the rebellious Israelites in the wilderness (1 Cor 10:10; cf. Nm 16:44-50). 2. In plural form, “destroyers” implies destruction carried out by a group of agents, whether angelic or human (Jb 33:22; Jer 22:7). 3. In a broader sense, any ag...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26417,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Moses","title_en":"Moses","content_ro":"<h3>MOSES<\/h3>\n<p>Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation.<\/p>\n<p>The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:17; Ps 18:16). If, however, it is an Egyptian name given him by the daughter of Pharaoh who found him, it is more likely from an Egyptian word for “son” (also found as part of many well-known Egyptian names such as Ahmose, Thutmose, and Ramses). No one else in the OT bears this name.<\/p>\n<p>Without question, the greatest figure in the OT (mentioned by name 767 times), his influence also extends to the pages of the NT (where he is mentioned 79 times). The first 40 years of his life were spent in the household of Pharaoh (Acts 7:23), where he was instructed in all the wisdom of the Egyptians. The next 40 years he spent in Midian as a fugitive from the wrath of Pharaoh, after killing an Egyptian who was mistreating a Hebrew. His last 40 years were devoted to leading the Israelites out of bondage in Egypt to the land God had promised to Abraham and his descendants (Gn 12:1-3). He died at the age of 120 after leading the Israelites successfully through 40 years of wandering in the wilderness to the very edge of the Promised Land on the east side of the Jordan River (Dt 34:7). He is one of the great figures in all of history, a man who took a group of slaves and, under inconceivably difficult circumstances, molded them into a nation that has influenced and altered the entire course of history.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• The First 40 Years—In Egypt<\/p>\n<p>• The Second 40 Years—In Midian<\/p>\n<p>• The Third 40 Years—From Egypt to Canaan<\/p>\n<p>• Moses in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The only source of information for the life of Moses is the Bible. Archaeology confirms the credibility of the events associated with Moses, but it has never provided any specific confirmation of his existence or work. His story begins with the arrival in Egypt of Jacob, his sons, and their families during a time of famine in Canaan. Invited by Joseph and welcomed by Pharaoh, the family settled down in northeast Egypt in an area known as Goshen, where they remained for 430 years (Ex 12:40). With the passing of time, their numbers grew rapidly, so that the land was filled with them (1:7). A new king arose over Egypt who did not know Joseph. The biblical account does not give the name of this pharaoh, and there has never been agreement as to his identity. He has most frequently been identified as Thutmose III (1504–1451 <span>BC<\/span>), Seti I (1304–1290 <span>BC<\/span>), or Ramses II (1290–1224 <span>BC<\/span>). Out of fear that their growing numbers might become a threat to the security of his nation, Pharaoh determined to take measures to reduce their number. He put them to work building the store cities of Pithom and Rameses, but the severity of the work did not diminish them. He next tried to enlist the cooperation of the midwives to destroy the male babies, but they would not carry out his orders. He then ordered his own people to drown the male infants in the Nile River. Against the background of this first-known Jewish persecution, the baby Moses was born.<\/p>\n<p class=\"h2\" id=\"TheFirst40YearsInEgypt\">The First 40 Years—In Egypt<\/p>\n<h5>Birth and Early Life<\/h5>\n<p>A man of the family of Levi named Amram married his father’s sister Jochebed (Ex 6:20; cf. 2:1). Their first son, Aaron, three years older than Moses, was born before the command to drown the Hebrew babies was given, as there is no indication that his life was in danger. However, the cruel order was in force when Moses was born, and after three months, when his mother could no longer hide him, she took a basket made of bulrushes and daubed it with bitumen and pitch. She put the baby into the basket and placed it among the reeds along the banks of the river. An older sister, Miriam, stayed near the river to see what would happen. Soon the daughter of Pharaoh (identified by Josephus as Thermuthis and by others as Hatshepsut, but whose actual identity cannot be determined) came to the river to bathe, as was her custom. She discovered the baby, recognized it as one of the Hebrew children, and determined that she would raise the child as her own. Miriam emerged from her hiding place and offered to secure a Hebrew woman to nurse the child, an arrangement that was agreeable to the princess. Miriam took the baby to his own mother, who kept him for perhaps two or three years (cf. 1 Sm 1:19-24). Nothing is recorded of those formative years. Whether his mother continued seeing him during his later childhood and young manhood or revealed his true identity to him or taught him the Hebrew faith are matters of speculation. Moses was instructed in all the wisdom of the Egyptians, as would befit a member of the royal household, and he became mighty in his words and deeds (Acts 7:22).<\/p>\n<h5>Identification with His Own People<\/h5>\n<p>Just when Moses became aware that he was a Hebrew rather than Egyptian cannot be known, but it is clear that he knew it by the time he was 40 years old. One day he went out to visit his people and to observe their treatment, for the cruel measures taken against them by Pharaoh at the time of Moses’ birth had not been lifted. Seeing an Egyptian beating a Hebrew, Moses in great anger killed the Egyptian and buried him. He thought the deed had gone unnoticed until the next day when he encountered two Hebrews fighting with each other. When he tried to act as peacemaker, they both turned on him and accused him of murder: “Who made you a prince and a judge over us? Do you mean to kill me, as you killed the Egyptian?” (Ex 2:14, <span>rsv<\/span>). Acts 7:25 adds: “He supposed that his brethren understood that God was giving them deliverance by his hand” (<span>rsv<\/span>). Aware that being a member of Pharaoh’s household would not exempt him from punishment now that the deed was known, Moses fled for his life to the land of Midian.<\/p>\n<p class=\"h2\" id=\"TheSecond40YearsInMidian\">The Second 40 Years—In Midian<\/p>\n<h5>Marriage into the Family of Jethro<\/h5>\n<p>Soon after arriving in Midian, Moses sat down by a well, where he observed the seven daughters of the priest of Midian who had come to the well to draw water for their father’s flock. Shepherds came and drove them away, but Moses intervened and helped them water their animals. When Jethro (Ex 3:1; also called Reuel, 2:18; Hobab, Nm 10:29) learned what had happened, he invited Moses to stay with his family and gave him Zipporah as his wife. (There is some disagreement among scholars regarding the identity of Hobab in Numbers 10:29; some think he was Moses’ father-in-law, while others maintain that Hobab was Moses’ brother-in-law. <em>See also<\/em> Hobab). Two children, Gershom (Ex 2:22) and Eliezer (18:4), were born to Moses and Zipporah during the years in Midian. Forty years passed, and Moses’ thoughts about his former life in Egypt must have faded into the past. He could not have foreseen that God would soon thrust him back into the midst of the court in Egypt, where he would confront the son of the now-dead pharaoh with the demand to release the Hebrew people from the bondage they had endured for so many years. God had not forgotten his people and was now ready to deliver them.<\/p>\n<h5>Encounter with God at the Burning Bush<\/h5>\n<p>One day, while Moses was taking care of the flocks of his father-in-law, he led them to Mt Horeb (known also as Sinai), where God appeared to him in a flame of fire out of the midst of a bush that burned but was not consumed. Moses approached to observe the strange sight more closely and heard God speak to him out of the bush, “Moses, Moses!” Moses replied, “Here am I.” Before he could come any nearer to the bush, God said, “Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground” (Ex 3:4-5, <span>rsv<\/span>). He further identified himself as the God of Abraham, Isaac, and Jacob. He assured Moses that he was aware of the cruel afflictions of his people and had heard their cries. Then he told of his plan to send Moses to Egypt to deliver his people from their bondage.<\/p>\n<p>Faced with a challenge that seemed beyond his capabilities, the aged Moses began making excuses for not accepting the task. God assured Moses that he would be with him (Ex 3:11-12). To his excuse that he would not be able to give an answer if the people asked him the name of the God he represented, God revealed his name in the cryptic statement, “ ‘<span>I Am the One Who Always Is<\/span>’ . . . Just tell them, ‘I <span>Am<\/span> has sent me to you’ ” (vv 13-14, <span>nlt<\/span>). Many interpretations have been proposed for the name. Whatever else it means, it undoubtedly suggests the self-existence and all-sufficiency of God. Moses then argued that the people would not believe him when he told them that God had sent him to deliver them from Egypt. In response God gave him three signs: When he cast his shepherd’s rod to the ground, it became a serpent. When he put his hand to his bosom, it became leprous. He was also told that when he would pour water from the Nile on the ground, it would become blood (Ex 4:1-9). Even armed with these powerful evidences of the presence of God with him, Moses raised still another objection, “O Lord, I’m just not a good speaker. I never have been, and I’m not now, even after you have spoken to me. I’m clumsy with words” (v 10, <span>nlt<\/span>). God told him that he would teach him what to say, but despite such assurance, Moses asked God to send someone else. In anger mingled with compassion, God made Moses’ brother, Aaron, the spokesman, but said his instructions would still be given directly to Moses.<\/p>\n<h5>Return to Egypt<\/h5>\n<p>Moses took his wife and sons and set out for Egypt, telling his father-in-law only that he wanted to go back to Egypt to visit his kinsmen there (Ex 4:18). The biblical account says he put his wife and sons on the same donkey to journey back to Egypt (v 20). The fact that all three rode the same animal indicates that both children were quite young and had not been born in the early years of Moses’ marriage. At a lodging place along the way a strange thing happened. The Lord met him and sought to kill him (v 24), apparently because Moses had failed to circumcise the baby before leaving Midian. When Zipporah realized that Moses’ life was in danger, she performed the rite herself and said to her husband, “What a blood-smeared bridegroom you are to me!” (v 25, <span>nlt<\/span>). Whatever else may have been involved in this unusual encounter with God, it was a solemn reminder that the one who was to be the leader of the covenant people must not himself neglect any part of the covenant (Gn 17:10-14).<\/p>\n<p>God told Aaron (who was still in Egypt) to go to the mountain where Moses had encountered God at the burning bush and meet his brother there. Moses told Aaron everything that had happened, and together they went to Egypt, gathered the elders together, and informed them of these matters. When Moses and Aaron performed the signs in the presence of the people, they believed these leaders had been sent by God to deliver them from their affliction (Ex 4:30-31).<\/p>\n<p class=\"h2\" id=\"TheThird40YearsFromEgypttoCanaan\">The Third 40 Years—From Egypt to Canaan<\/p>\n<h5>The Encounter with Pharaoh<\/h5>\n<p>Soon after his return to Egypt, Moses, accompanied by Aaron, went to Pharaoh and repeated the demands of the Lord, “Let my people go, for they must go out into the wilderness to hold a religious festival in my honor” (Ex 5:1, <span>nlt<\/span>). Pharaoh rejected the demand with the observation that he had never heard of this God of Moses. When one realizes that Egyptian kings considered themselves to be gods, the affront to Pharaoh becomes even more acute. Not only did he reject Moses’ demands, but he intensified the burdens of the Hebrews. Their work had up until then required them to make brick using straw provided for them, but now Pharaoh said they would have to gather their own straw and still produce the same number of bricks. The Hebrews turned in anguish and anger to Moses and blamed him for making them offensive in the sight of Pharaoh. Even Moses could not understand the turn of events and complained bitterly to God. God reassured Moses that he would deliver the Hebrews from their bondage, and moreover, he would bring them into the land he had promised Abraham, Isaac, and Jacob. He then instructed Moses to return to Pharaoh and repeat the demand to release the Hebrews upon threat of severe reprisal if the demand were ignored.<\/p>\n<p>Ushered again into Pharaoh’s presence, Moses repeated his request for release of the Israelites. He attempted to impress Pharaoh by turning his rod into a serpent, but the Egyptian wise men, through their secret arts, were able to duplicate the miracle, so Pharaoh’s heart remained hardened and he would not listen to Moses. In rapid succession Moses brought nine plagues upon the land of Egypt to show the omnipotence of God to force the compliance of Pharaoh. These included a plague in which the water of the Nile turned to blood, a plague of frogs, one of gnats, then of flies, a plague on the livestock, boils on the people, plagues of hail, locusts, and complete darkness. During the plagues of the frogs, flies, hail, locusts, and darkness, Pharaoh was distraught and would temporarily relent and agree to Moses’ demands, but as soon as the plague was lifted, his heart hardened and he would retract his promise. The outcome of the first nine plagues was terrible devastation of the land of Egypt, but the Israelites were not released. There was yet one more plague in store, the most terrible of all.<\/p>\n<h5>The First Passover<\/h5>\n<p>God told Moses that there remained one more plague in store for the Egyptians: “All the firstborn sons will die in every family in Egypt, from the oldest son of Pharaoh, who sits on the throne, to the oldest son of his lowliest slave. Even the firstborn of the animals will die” (Ex 11:5, <span>nlt<\/span>). Furthermore, he assured Moses that the plague would not touch a single household of the Hebrews, “Then you will know that the <span>Lord<\/span> makes a distinction between the Egyptians and the Israelites” (v 7, <span>nlt<\/span>).<\/p>\n<p>God instructed the people through Moses and Aaron to make their preparations for leaving the land in haste. They were to go to the Egyptians and ask them for their jewels of silver and gold (Ex 11:2-3), a request to which the Egyptians agreed, perhaps out of fear of the Hebrews and in the belief that the gifts would bring about an end of the terrors that had struck the land. The Hebrews were also instructed to prepare a lamb for each family—small families could share—for the last meal to be eaten in the land of Egypt (a rite that became the pattern for the Jewish observance of the Passover for many centuries). Blood of the lamb was to be put on the doorposts and lintels of the houses in which the Passover meal was being eaten that night. The Hebrews were promised that wherever the blood was on the door, no harm would come to that household. They were also instructed to prepare unleavened bread. At midnight the death angel of the Lord killed all the firstborn in the land of Egypt, from the firstborn of Pharaoh himself to the lowest captive in a dungeon; not a single house of the Egyptians escaped tragedy. When Pharaoh saw what had happened, he ordered Moses and the people to leave the land at once (12:31-32). The biblical record says that about 600,000 Hebrew men left Egypt. Together with women and children, the total would have been in excess of 2 million people.<\/p>\n<h5>The Exodus from Egypt<\/h5>\n<p>The exodus is the central event of the OT and marks the birth of Israel as a nation. The Jewish people still look back to that event as the great redemptive act of God in history on behalf of his people, much as Christians look upon the cross as the great redemptive act of their faith.<\/p>\n\n<p>The exact route taken by the Hebrews out of Egypt cannot be determined today, though many possibilities have been proposed. They did not take the shortest, most direct route to Canaan (which would have been about a 10 days’ journey along the Mediterranean coastline), but set out in the direction of Mt Sinai, where Moses had earlier met God at the burning bush. As a sign that Moses had been sent to deliver the people, God told Moses he would bring them to that same spot, where they would worship God (Ex 3:12). The Hebrews did not forget the request of Joseph to carry his bones with them when they returned to their own land (Gn 50:25; Ex 13:19).<\/p>\n<p>As the people journeyed, they were preceded by a pillar of cloud during the day and a pillar of fire at night. The cloud represented the presence of God with his people and guided them along the route they should travel.<\/p>\n<p>Back in Egypt, Pharaoh was having second thoughts about letting the Hebrews leave the land and decided to pursue them with his army and bring them back. When the Hebrews saw the approaching cloud of dust and realized that the Egyptian army was pursuing them, they were terrified. The sea lay ahead of them and the Egyptians were behind; there seemed to be no way of escape. The people turned on Moses, blaming him for bringing them out of Egypt. God again assured them that they did not need to be afraid or do anything to defend themselves. He promised to fight the battle for them and give them victory (Ex 14:14).<\/p>\n<p>The Lord parted the water of the Sea of Reeds (traditionally but erroneously referred to as the Red Sea) by a strong east wind and allowed the Israelites to pass through the sea on dry ground to the other side. The Egyptians rushed after the Israelites, following them into the dry bed of the sea. But before they reached the other side, the waters rushed back together, destroying the Egyptian army in the midst of the sea and leaving the Israelites safe on the other side. The people celebrated their great deliverance in song (Ex 15) and then continued their journey. The narrative that follows describes the struggle of the Israelites to survive in the desert—problems of food and water, internal dissension, murmurings against Moses, and battles with enemies. Through all their experiences, Moses towers as the unifying force and great spiritual leader.<\/p>\n<p>In spite of having seen God’s great act of deliverance so recently, the faith of the Israelites was not strong. Three days later they came to a place where the water was not fit to drink, and they began complaining against Moses. The Lord showed Moses how to purify the water, and the people’s needs were satisfied (Ex 15:22-25). When they reached the wilderness of Sin, they complained again, this time because of lack of food. God met their need by supplying manna, a breadlike substance that would serve as their food until they came to Canaan (16:1-21). Later, camped at Rephidim, the people complained again, this time for lack of water. Once again God met their needs by supplying water from the rock at Horeb (17:1-7). The Amalekites attacked them while they were still camped at Rephidim, but God gave a great victory to the Israelites (vv 8-13).<\/p>\n<p>Moses and the people reached Sinai and camped there. Jethro came to visit, bringing Moses’ wife and sons. Zipporah had apparently decided to return with her children to stay with her father rather than to go on to Egypt with Moses. It was a joyful reunion, and Jethro made a burnt offering and sacrifices to God (an act that has evoked the suggestion that Jethro was a true worshiper of God, though nothing is known of his links to the Hebrew faith). When Jethro observed Moses trying to settle all the disputes and problems of the Hebrews unaided, he proposed that Moses delegate responsibility for some of the lesser matters to able men chosen from among the people. Moses accepted the suggestion, and shortly afterward Jethro returned to his own land. He did not remain at Sinai to participate in the ratification of the covenant (Ex 18:13-27).<\/p>\n<h5>Giving of the Law at Sinai<\/h5>\n<p>God had kept his promises to Moses. He had delivered the Hebrews from their Egyptian bondage and brought them to the very place where he had commissioned Moses to be their leader. He was now ready to enter into a covenant relationship with Israel. Amid a spectacular and terrifying scene of lightning, thunder, thick clouds, fire, smoke, and earthquake, God descended to the top of Sinai and called Moses to come up the mountain, where he remained 40 days to receive the law that would become the basis of the covenant.<\/p>\n<p>At Sinai, God was revealed as the God who demands exclusive allegiance in all areas of life and, at the same time, as the God who desires personal fellowship with his people.<\/p>\n<h5>Apostasy of the People<\/h5>\n<p>While Moses tarried on Mt Sinai, the people below became impatient and skeptical about his return, so they went to Aaron and asked him to make idols for them to worship. They contributed the gold earrings they were wearing. “Then Aaron took the gold, melted it down, and molded and tooled it into the shape of a calf. The people exclaimed, ‘O Israel, these are the gods who brought you out of Egypt!’ ” (Ex 32:4, <span>nlt<\/span>). The next day they joined in the worship of the idol with sacrifices and revelry. God told Moses what was taking place below and angrily declared that he was going to destroy the people but would make a great nation of Moses and his descendants. Moses immediately interceded on behalf of the people, and God’s wrath abated. Moses descended the mountain, carrying the two tablets of stone on which the law had been written, but when he entered the camp and saw what was taking place, he could not restrain his anger. He threw the stone tablets to the ground, ground the golden calf to powder, mixed it with water, and forced the people to drink it. He turned angrily to Aaron and demanded an explanation for the great sin that had been committed. Aaron lamely tried to shift the blame by minimizing his own role: “I threw them [the gold] into the fire—and out came this calf!” (v 24, <span>nlt<\/span>). Moses called for volunteers to carry out God’s judgment on the people for the great sin they had committed. Men of the tribe of Levi responded and executed about 3,000 men. Later they were commended and rewarded (Dt 33:9-10). Moses again interceded for the people, requesting that he be destroyed with the rest if God could not forgive them. God relented and promised Moses that the angel of the Lord would go with them still (Ex 32:34).<\/p>\n<p>Then Moses made a special request that he might be allowed to see the glory of the Lord. God instructed Moses to hew out two more tablets of stone like the ones he had destroyed and to return to the top of the mountain the next day. There the Lord passed before him and proclaimed his name: “I am the <span>Lord<\/span>, I am the <span>Lord<\/span>, the merciful and gracious God. I am slow to anger and rich in unfailing love and faithfulness” (Ex 34:6, <span>nlt<\/span>). Moses remained on the mountain another 40 days, where he received renewed warnings against idolatry and further instructions from the Lord, together with another copy of the Ten Commandments on tablets of stone. When Moses came down from the mountain, he was not aware that the skin of his face shone as a result of talking with God. At first the people were afraid to come near him, but he called them together and repeated all the Lord had said to him on the mountain. Afterward, he covered his face with a veil, which he removed only when he went into the presence of the Lord. Paul said the purpose of the veil was to prevent the people from seeing the heavenly light gradually fade from Moses’ face (2 Cor 3:13).<\/p>\n<h5>The Tabernacle and Establishment of the Priesthood<\/h5>\n<p>When Moses went up to the mountain the first time to receive the law from God, he was instructed to collect materials to be used in the construction of the tabernacle or tent. Gold, silver, bronze, blue and purple and scarlet yarn, fine twined linen, goats’ hair, tanned rams’ skins, goatskins, and acacia wood would be needed, along with oil for the lamps, spices for the anointing oil and for the fragrant incense, onyx stones, and stones for setting (Ex 25:3-7). The pattern for construction was also given to him, together with the ritual to be used for the consecration of the priests. A man named Bezalel was put in charge of the construction of the tabernacle, assisted by Oholiab (31:1-6). The tabernacle was portable like a tent so that it could be taken down and moved from place to place as the Hebrews continued their journey toward Canaan.<\/p>\n<p>In addition to giving Moses directions for the tabernacle, God also instructed him concerning the sacrifices that were to be brought: the burnt offering, grain offering, peace offering, sin offering, and guilt offering (Lv 1–7). The solemn ceremony for ordaining Aaron and his sons as priests and for inaugurating the worship practices were to be performed by Moses (chs 8–9).<\/p>\n<p>Sometime after this solemn inauguration of the religious ritual actually took place, Nadab and Abihu, two of Aaron’s four sons, offered unauthorized fire before the Lord. A fire came out from the Lord and destroyed them. Moses forbade Aaron and his sons Eleazar and Ithamar to express grief because of the sinfulness of the act (Lv 10:1-7). The nature of their sin is difficult to determine, but it surely involved a violation of God’s holiness. Therefore, it is appropriate that a large part of the remainder of the book of Leviticus gives regulations that stress the holy living that God expected from his people.<\/p>\n<h5>From Sinai to Kadesh<\/h5>\n<p>A year had elapsed from the time the Israelites left Egypt until the census was taken (Nm 9:1). God reminded the people that it was time to observe the Passover, which they did, and a month later they set out from Sinai and came to the wilderness of Paran. Along the way they complained about the unvarying diet of manna and they longed for the fish, cucumbers, melons, leeks, onions, and garlic they had eaten in Egypt (11:4-6). In anger God sent quail in abundance, but even while the people were devouring the meat, God sent a great plague that killed many Israelites. The complaining attitude of the people was shared even by Miriam and Aaron. They began to speak against the Cushite woman Moses had married (12:1-2). It is not certain whether the Cushite was an Ethiopian or whether this was another way of referring to Zipporah. If Moses did marry a second time, no mention is made of it elsewhere in the OT. Moses made no reply to the accusations of his brother and sister. It was not necessary, for God intervened in defense of his servant. He smote Miriam with leprosy for her part in speaking against Moses, and when Aaron saw what had happened to Miriam, he acknowledged that they both had sinned. Miriam’s leprosy was removed in response to Moses’ fervent intercession.<\/p>\n\n<p>While the people were encamped at Kadesh (also called Kadesh-barnea—Nm 32:8) in the wilderness of Paran, Moses sent 12 men into Canaan, one from each tribe, to spy out the land in preparation for the Israelite entry. After 40 days the spies returned and, though they acknowledged that the land was fertile and inviting, 10 of them were afraid of the Canaanite inhabitants and advised against going into the land. Only Joshua and Caleb were willing to go ahead and occupy the territory. The entire congregation joined the protest against going in and determined to choose a new leader and return to Egypt rather than risk death by the sword in Canaan. They threatened to stone Moses and Aaron. At that moment God intervened and would have destroyed all the people on the spot except for the intervention of Moses (13:1–14:19). He declared that, if God did not bring the people into Canaan, the nations round about would conclude that the God of the Israelites was unable to bring them into the land. Once again God acquiesced to Moses’ request to pardon the people but said that none of them 20 years and older who had complained against him would be allowed to enter the land. All the people would wander in the wilderness for 40 years until that generation died, and then their children would be allowed to enter Canaan (14:29-33). When they heard the Lord’s sentence upon them, the people quickly decided to lift the sentence of judgment by entering the land at once, but God was not with them, and they suffered a disastrous defeat at the hands of the Amalekites and Canaanites.<\/p>\n<h5>Forty Years in the Wilderness<\/h5>\n<p>Very little is known about events during the 40 years of wilderness wanderings. In spite of the judgment that had already come upon them, the people did not seem to change their ways. A man named Korah led another rebellion against the authority of Moses and Aaron. God would not listen to the pleas of Moses and Aaron on behalf of these dissidents (Nm 16:22-24), but told the congregation to separate itself from the tents of Korah and his conspirators. While the people watched, the ground split open and swallowed up the rebellious factions together with their households and all their possessions. Though the rest of the Israelites witnessed the fate of the rebels, it did not deter them from again turning on Moses and Aaron. At this, God told Moses to remove himself from the murmuring congregation in order that he could take vengeance. Though Moses offered atonement for the people’s sins, 14,700 died by plague before the punishment was ended. To demonstrate further to the people that Moses was his chosen leader, the Lord instructed Moses to take rods, one for each tribe, and to deposit them in the tent of meeting. God would cause the rod of the man chosen by him to sprout, and so silence the murmurings of the people. The rod belonging to Aaron sprouted and budded and bloomed, but the people only complained more.<\/p>\n<p>As the people neared the end of their years of wilderness wanderings, Miriam died in Kadesh and was buried there (Nm 20:1). Soon after, the people began to complain once more for lack of water. God instructed Moses to speak to a rock that would bring forth water to satisfy the needs of the people. Instead of speaking to the rock, Moses struck it twice with his rod. The water came forth, but God rebuked Moses and Aaron: “Because you did not trust me enough to demonstrate my holiness to the people of Israel, you will not lead them into the land I am giving them!” (v 12, <span>nlt<\/span>). The nature of the sin is not clear, but Moses and Aaron were apparently taking to themselves honor that belonged to God alone. Because of the sin, they were denied the privilege of leading the Israelites into the Promised Land. The punishment may seem too severe for the sin, but it shows that the privileged role of leadership given to Moses and Aaron carried with it an unusual measure of responsibility.<\/p>\n<p>The people then journeyed from Kadesh to Mt Hor on the border of the land of Edom, where Aaron died. Moses took his priestly garments from him and gave them to Eleazar, his son, thereby transferring the priestly office (Nm 20:28).<\/p>\n<p>As the people came closer to their destination, resistance on the part of the native population increased. There was a skirmish with the king of Arad and his forces at Hormah, resulting in a victory for Israel (Nm 21:1-3). As they journeyed around Edom, some of the Israelites began speaking against God and Moses because there was no food or water and they were tired of eating manna. This time the Lord sent poisonous snakes among the people, and many of them died of the venomous bites. Those who had not yet been bitten came to Moses, acknowledged their sin, and asked that the serpents be removed from their midst. God instructed Moses to make a serpent of bronze and set it on a pole. If a person bitten by a serpent looked up at the bronze serpent, he or she would live.<\/p>\n<p>As the Israelites approached the territory of Sihon, king of the Amorites, they sent messengers asking permission to pass peaceably through his land. Instead of granting the request, Sihon gathered his army together and fought against Israel. He was killed in the battle, and his land and cities were taken and occupied by the Hebrews (Nm 21:21-25).<\/p>\n<h5>Arrival at the Jordan River<\/h5>\n<p>After their victory over Sihon, the Israelites set out again and encamped in the plains of Moab on the east side of the Jordan River facing Jericho, in full view of the Promised Land. The Moabites were terrified by the presence of these people because they had heard what happened to the Amorites. Their king, Balak, hired a magician named Balaam to curse the Israelites. Three times Balaam attempted to curse them, but each time God turned his words into a blessing (Nm 22–24). Though unable to curse the Israelites, Balaam was responsible for an even greater calamity. He advised the Moabites to entice the Israelites to sacrifice to their gods and bow down to them (Nm 25:1-3; 31:16; 2 Pt 2:15; Rv 2:14). While the people were worshiping the Moabite deity, Baal of Peor, God’s anger was kindled against them, and he sent a plague that killed 24,000 of them (Nm 25:9). It was Israel’s first encounter with the seductive allurement of licentious idolatry and an ominous foreview of what would happen after they settled down in Canaan. Their continued attraction to idolatry would be their final undoing.<\/p>\n<p>After the plague, God instructed Moses and Eleazar to take another census of the people like the one almost 40 years earlier. A whole generation of Israelites had died in the wilderness, but they had been replaced by an almost equal number, so that now there were 601,730 men 20 years and older who were able to go to war (Nm 26:51). Not a man remained of those who had been counted in the first census, except Caleb and Joshua.<\/p>\n<p>The Lord instructed Moses to lay hands on Joshua and commission him as the new leader in the sight of Eleazar the priest and all the congregation (Nm 27:12-23). In addition, the Lord gave Moses instructions concerning feasts and offerings and vows (chs 28–30). God ordered Moses, as his last act as leader, to avenge the Israelites on the Midianites. In that battle the armies of Israel gained a great victory over the Midianites, killing their kings, their men, and also Balaam.<\/p>\n<p>The Lord gave instructions to Moses concerning the boundaries that would mark the Promised Land and named the men who would divide the land among the tribes (Nm 34). He also ordered that 48 cities be given to the Levites, the priestly tribe, as their portion. Six of these were designated as cities of refuge where murderers could flee so that they would not be killed by those seeking vengeance without having an opportunity to stand before the congregation for judgment (ch 35).<\/p>\n<h5>Moses’ Death<\/h5>\n<p>The book of Deuteronomy has often been called Moses’ valedictory speech to the people, for in it Moses is not merely the chief speaker but the only speaker. With the congregation of his people gathered before him, he rehearsed all that God had done for them since leaving Sinai, and he reminded them of their failure to enter the Promised Land 38 years earlier (Dt 2:14). He recalled his plea that God would let him cross the Jordan and see the land that was to be the home of the people, but God responded that Moses would only be allowed to view the land from the top of Pisgah. Moses then exhorted the people to obey the statutes and ordinances that had been given to them in order to experience God’s blessings in the land.<\/p>\n\n<p>As the day of Moses’ death approached, the Lord ordered Moses and Joshua to present themselves at the tent of meeting in order for Joshua to be commissioned as the new leader (Dt 31:14-23). Before his death, Moses pronounced a blessing upon all the Israelites (ch 33). Having completed these tasks, Moses went up from the plains of Moab to Mt Nebo, and to the top of Pisgah. From there God showed him the land promised long ago to Abraham, Isaac, and Jacob—the land that was soon to be the home of the wandering Israelite tribes. Again God told him that he would not be allowed to cross over the Jordan. Moses died there and God buried him somewhere in the valley in the land of Moab opposite Beth-peor (34:6). Moses was 120 years old when he died, and the Israelites mourned his death for 30 days. The finest tribute to Moses is found in the closing words of the book of Deuteronomy, “There has never been another prophet like Moses, whom the <span>Lord<\/span> knew face to face” (v 10).<\/p>\n<p class=\"h2\" id=\"MosesintheNewTestament\">Moses in the New Testament<\/p>\n<p>All Jews and Christians in apostolic times considered Moses the author of the Pentateuch. Such expressions as “the law of Moses” (Lk 2:22), “Moses commanded” (Mt 19:7), “Moses said” (Mk 7:10) “and Moses wrote” (12:19) shows that his name was synonymous with the OT books attributed to him. He is mentioned in the NT more than any other OT figure, a total of 79 times. His role as lawgiver is emphasized more than any other aspect of his life (Mt 8:4; Mk 7:10; Jn 1:17; Acts 15:1). He appears at the transfiguration of Jesus as the representative of OT law, along with Elijah as the representative of OT prophets (Mt 17:1-3).<\/p>\n<p>Moses’ role as prophet is also mentioned in the NT. As a prophet, he spoke of the coming Messiah and his sufferings (Lk 24:25-27; Acts 3:22). The NT also draws from the life and experiences of Moses to show patterns of life under the new covenant. The nativity story of Jesus parallels the Mosaic story of the infant deliverer being rescued from the evil designs of an earthly despot (Mt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount parallels the giving of the law at Sinai (Mt 5–7) and presents Jesus as the authoritative interpreter of the will of God. Contrast between the old law and the new relationship with God is especially marked in the book of Galatians. The comparison of Moses with Christ is an important emphasis of the book of Hebrews (Heb 3:5-6; 9:11-22). John contrasted the law that was given through Moses with the grace and truth that came through Jesus Christ (Jn 1:17). He also contrasted the manna in the wilderness to Jesus as “the bread of life” (6:30-35).<\/p>\n<p>Other references to Moses or to events associated with him include his birth (Acts 7:20; Heb 11:23), the burning bush (Lk 20:37), the magicians of Egypt (2 Tm 3:8), the Passover (Heb 11:28), the exodus (3:16), crossing of the sea (1 Cor 10:2), the covenant sacrifice at Sinai (Mt 26:28), the manna (1 Cor 10:3), the glory on Moses’ face (2 Cor 3:7-18), water from the rock (1 Cor 10:4), the bronze serpent (Jn 3:14), and the song of Moses (Rv 15:3).<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Exodus, The; Israel, History of; Plagues upon Egypt; Priests and Levites; Tabernacle; Temple; Commandments, The Ten; Wilderness Wanderings.<\/p>","content_en":"<h3>MOSES<\/h3>\n<p>Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation.<\/p>\n<p>The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:17; Ps 18:16). If, however, it is an Egyptian name given him by the daughter of Pharaoh who found him, it is more likely from an Egyptian word for “son” (also found as part of many well-known Egyptian names such as Ahmose, Thutmose, and Ramses). No one else in the OT bears this name.<\/p>\n<p>Without question, the greatest figure in the OT (mentioned by name 767 times), his influence also extends to the pages of the NT (where he is mentioned 79 times). The first 40 years of his life were spent in the household of Pharaoh (Acts 7:23), where he was instructed in all the wisdom of the Egyptians. The next 40 years he spent in Midian as a fugitive from the wrath of Pharaoh, after killing an Egyptian who was mistreating a Hebrew. His last 40 years were devoted to leading the Israelites out of bondage in Egypt to the land God had promised to Abraham and his descendants (Gn 12:1-3). He died at the age of 120 after leading the Israelites successfully through 40 years of wandering in the wilderness to the very edge of the Promised Land on the east side of the Jordan River (Dt 34:7). He is one of the great figures in all of history, a man who took a group of slaves and, under inconceivably difficult circumstances, molded them into a nation that has influenced and altered the entire course of history.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• The First 40 Years—In Egypt<\/p>\n<p>• The Second 40 Years—In Midian<\/p>\n<p>• The Third 40 Years—From Egypt to Canaan<\/p>\n<p>• Moses in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The only source of information for the life of Moses is the Bible. Archaeology confirms the credibility of the events associated with Moses, but it has never provided any specific confirmation of his existence or work. His story begins with the arrival in Egypt of Jacob, his sons, and their families during a time of famine in Canaan. Invited by Joseph and welcomed by Pharaoh, the family settled down in northeast Egypt in an area known as Goshen, where they remained for 430 years (Ex 12:40). With the passing of time, their numbers grew rapidly, so that the land was filled with them (1:7). A new king arose over Egypt who did not know Joseph. The biblical account does not give the name of this pharaoh, and there has never been agreement as to his identity. He has most frequently been identified as Thutmose III (1504–1451 <span>BC<\/span>), Seti I (1304–1290 <span>BC<\/span>), or Ramses II (1290–1224 <span>BC<\/span>). Out of fear that their growing numbers might become a threat to the security of his nation, Pharaoh determined to take measures to reduce their number. He put them to work building the store cities of Pithom and Rameses, but the severity of the work did not diminish them. He next tried to enlist the cooperation of the midwives to destroy the male babies, but they would not carry out his orders. He then ordered his own people to drown the male infants in the Nile River. Against the background of this first-known Jewish persecution, the baby Moses was born.<\/p>\n<p class=\"h2\" id=\"TheFirst40YearsInEgypt\">The First 40 Years—In Egypt<\/p>\n<h5>Birth and Early Life<\/h5>\n<p>A man of the family of Levi named Amram married his father’s sister Jochebed (Ex 6:20; cf. 2:1). Their first son, Aaron, three years older than Moses, was born before the command to drown the Hebrew babies was given, as there is no indication that his life was in danger. However, the cruel order was in force when Moses was born, and after three months, when his mother could no longer hide him, she took a basket made of bulrushes and daubed it with bitumen and pitch. She put the baby into the basket and placed it among the reeds along the banks of the river. An older sister, Miriam, stayed near the river to see what would happen. Soon the daughter of Pharaoh (identified by Josephus as Thermuthis and by others as Hatshepsut, but whose actual identity cannot be determined) came to the river to bathe, as was her custom. She discovered the baby, recognized it as one of the Hebrew children, and determined that she would raise the child as her own. Miriam emerged from her hiding place and offered to secure a Hebrew woman to nurse the child, an arrangement that was agreeable to the princess. Miriam took the baby to his own mother, who kept him for perhaps two or three years (cf. 1 Sm 1:19-24). Nothing is recorded of those formative years. Whether his mother continued seeing him during his later childhood and young manhood or revealed his true identity to him or taught him the Hebrew faith are matters of speculation. Moses was instructed in all the wisdom of the Egyptians, as would befit a member of the royal household, and he became mighty in his words and deeds (Acts 7:22).<\/p>\n<h5>Identification with His Own People<\/h5>\n<p>Just when Moses became aware that he was a Hebrew rather than Egyptian cannot be known, but it is clear that he knew it by the time he was 40 years old. One day he went out to visit his people and to observe their treatment, for the cruel measures taken against them by Pharaoh at the time of Moses’ birth had not been lifted. Seeing an Egyptian beating a Hebrew, Moses in great anger killed the Egyptian and buried him. He thought the deed had gone unnoticed until the next day when he encountered two Hebrews fighting with each other. When he tried to act as peacemaker, they both turned on him and accused him of murder: “Who made you a prince and a judge over us? Do you mean to kill me, as you killed the Egyptian?” (Ex 2:14, <span>rsv<\/span>). Acts 7:25 adds: “He supposed that his brethren understood that God was giving them deliverance by his hand” (<span>rsv<\/span>). Aware that being a member of Pharaoh’s household would not exempt him from punishment now that the deed was known, Moses fled for his life to the land of Midian.<\/p>\n<p class=\"h2\" id=\"TheSecond40YearsInMidian\">The Second 40 Years—In Midian<\/p>\n<h5>Marriage into the Family of Jethro<\/h5>\n<p>Soon after arriving in Midian, Moses sat down by a well, where he observed the seven daughters of the priest of Midian who had come to the well to draw water for their father’s flock. Shepherds came and drove them away, but Moses intervened and helped them water their animals. When Jethro (Ex 3:1; also called Reuel, 2:18; Hobab, Nm 10:29) learned what had happened, he invited Moses to stay with his family and gave him Zipporah as his wife. (There is some disagreement among scholars regarding the identity of Hobab in Numbers 10:29; some think he was Moses’ father-in-law, while others maintain that Hobab was Moses’ brother-in-law. <em>See also<\/em> Hobab). Two children, Gershom (Ex 2:22) and Eliezer (18:4), were born to Moses and Zipporah during the years in Midian. Forty years passed, and Moses’ thoughts about his former life in Egypt must have faded into the past. He could not have foreseen that God would soon thrust him back into the midst of the court in Egypt, where he would confront the son of the now-dead pharaoh with the demand to release the Hebrew people from the bondage they had endured for so many years. God had not forgotten his people and was now ready to deliver them.<\/p>\n<h5>Encounter with God at the Burning Bush<\/h5>\n<p>One day, while Moses was taking care of the flocks of his father-in-law, he led them to Mt Horeb (known also as Sinai), where God appeared to him in a flame of fire out of the midst of a bush that burned but was not consumed. Moses approached to observe the strange sight more closely and heard God speak to him out of the bush, “Moses, Moses!” Moses replied, “Here am I.” Before he could come any nearer to the bush, God said, “Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground” (Ex 3:4-5, <span>rsv<\/span>). He further identified himself as the God of Abraham, Isaac, and Jacob. He assured Moses that he was aware of the cruel afflictions of his people and had heard their cries. Then he told of his plan to send Moses to Egypt to deliver his people from their bondage.<\/p>\n<p>Faced with a challenge that seemed beyond his capabilities, the aged Moses began making excuses for not accepting the task. God assured Moses that he would be with him (Ex 3:11-12). To his excuse that he would not be able to give an answer if the people asked him the name of the God he represented, God revealed his name in the cryptic statement, “ ‘<span>I Am the One Who Always Is<\/span>’ . . . Just tell them, ‘I <span>Am<\/span> has sent me to you’ ” (vv 13-14, <span>nlt<\/span>). Many interpretations have been proposed for the name. Whatever else it means, it undoubtedly suggests the self-existence and all-sufficiency of God. Moses then argued that the people would not believe him when he told them that God had sent him to deliver them from Egypt. In response God gave him three signs: When he cast his shepherd’s rod to the ground, it became a serpent. When he put his hand to his bosom, it became leprous. He was also told that when he would pour water from the Nile on the ground, it would become blood (Ex 4:1-9). Even armed with these powerful evidences of the presence of God with him, Moses raised still another objection, “O Lord, I’m just not a good speaker. I never have been, and I’m not now, even after you have spoken to me. I’m clumsy with words” (v 10, <span>nlt<\/span>). God told him that he would teach him what to say, but despite such assurance, Moses asked God to send someone else. In anger mingled with compassion, God made Moses’ brother, Aaron, the spokesman, but said his instructions would still be given directly to Moses.<\/p>\n<h5>Return to Egypt<\/h5>\n<p>Moses took his wife and sons and set out for Egypt, telling his father-in-law only that he wanted to go back to Egypt to visit his kinsmen there (Ex 4:18). The biblical account says he put his wife and sons on the same donkey to journey back to Egypt (v 20). The fact that all three rode the same animal indicates that both children were quite young and had not been born in the early years of Moses’ marriage. At a lodging place along the way a strange thing happened. The Lord met him and sought to kill him (v 24), apparently because Moses had failed to circumcise the baby before leaving Midian. When Zipporah realized that Moses’ life was in danger, she performed the rite herself and said to her husband, “What a blood-smeared bridegroom you are to me!” (v 25, <span>nlt<\/span>). Whatever else may have been involved in this unusual encounter with God, it was a solemn reminder that the one who was to be the leader of the covenant people must not himself neglect any part of the covenant (Gn 17:10-14).<\/p>\n<p>God told Aaron (who was still in Egypt) to go to the mountain where Moses had encountered God at the burning bush and meet his brother there. Moses told Aaron everything that had happened, and together they went to Egypt, gathered the elders together, and informed them of these matters. When Moses and Aaron performed the signs in the presence of the people, they believed these leaders had been sent by God to deliver them from their affliction (Ex 4:30-31).<\/p>\n<p class=\"h2\" id=\"TheThird40YearsFromEgypttoCanaan\">The Third 40 Years—From Egypt to Canaan<\/p>\n<h5>The Encounter with Pharaoh<\/h5>\n<p>Soon after his return to Egypt, Moses, accompanied by Aaron, went to Pharaoh and repeated the demands of the Lord, “Let my people go, for they must go out into the wilderness to hold a religious festival in my honor” (Ex 5:1, <span>nlt<\/span>). Pharaoh rejected the demand with the observation that he had never heard of this God of Moses. When one realizes that Egyptian kings considered themselves to be gods, the affront to Pharaoh becomes even more acute. Not only did he reject Moses’ demands, but he intensified the burdens of the Hebrews. Their work had up until then required them to make brick using straw provided for them, but now Pharaoh said they would have to gather their own straw and still produce the same number of bricks. The Hebrews turned in anguish and anger to Moses and blamed him for making them offensive in the sight of Pharaoh. Even Moses could not understand the turn of events and complained bitterly to God. God reassured Moses that he would deliver the Hebrews from their bondage, and moreover, he would bring them into the land he had promised Abraham, Isaac, and Jacob. He then instructed Moses to return to Pharaoh and repeat the demand to release the Hebrews upon threat of severe reprisal if the demand were ignored.<\/p>\n<p>Ushered again into Pharaoh’s presence, Moses repeated his request for release of the Israelites. He attempted to impress Pharaoh by turning his rod into a serpent, but the Egyptian wise men, through their secret arts, were able to duplicate the miracle, so Pharaoh’s heart remained hardened and he would not listen to Moses. In rapid succession Moses brought nine plagues upon the land of Egypt to show the omnipotence of God to force the compliance of Pharaoh. These included a plague in which the water of the Nile turned to blood, a plague of frogs, one of gnats, then of flies, a plague on the livestock, boils on the people, plagues of hail, locusts, and complete darkness. During the plagues of the frogs, flies, hail, locusts, and darkness, Pharaoh was distraught and would temporarily relent and agree to Moses’ demands, but as soon as the plague was lifted, his heart hardened and he would retract his promise. The outcome of the first nine plagues was terrible devastation of the land of Egypt, but the Israelites were not released. There was yet one more plague in store, the most terrible of all.<\/p>\n<h5>The First Passover<\/h5>\n<p>God told Moses that there remained one more plague in store for the Egyptians: “All the firstborn sons will die in every family in Egypt, from the oldest son of Pharaoh, who sits on the throne, to the oldest son of his lowliest slave. Even the firstborn of the animals will die” (Ex 11:5, <span>nlt<\/span>). Furthermore, he assured Moses that the plague would not touch a single household of the Hebrews, “Then you will know that the <span>Lord<\/span> makes a distinction between the Egyptians and the Israelites” (v 7, <span>nlt<\/span>).<\/p>\n<p>God instructed the people through Moses and Aaron to make their preparations for leaving the land in haste. They were to go to the Egyptians and ask them for their jewels of silver and gold (Ex 11:2-3), a request to which the Egyptians agreed, perhaps out of fear of the Hebrews and in the belief that the gifts would bring about an end of the terrors that had struck the land. The Hebrews were also instructed to prepare a lamb for each family—small families could share—for the last meal to be eaten in the land of Egypt (a rite that became the pattern for the Jewish observance of the Passover for many centuries). Blood of the lamb was to be put on the doorposts and lintels of the houses in which the Passover meal was being eaten that night. The Hebrews were promised that wherever the blood was on the door, no harm would come to that household. They were also instructed to prepare unleavened bread. At midnight the death angel of the Lord killed all the firstborn in the land of Egypt, from the firstborn of Pharaoh himself to the lowest captive in a dungeon; not a single house of the Egyptians escaped tragedy. When Pharaoh saw what had happened, he ordered Moses and the people to leave the land at once (12:31-32). The biblical record says that about 600,000 Hebrew men left Egypt. Together with women and children, the total would have been in excess of 2 million people.<\/p>\n<h5>The Exodus from Egypt<\/h5>\n<p>The exodus is the central event of the OT and marks the birth of Israel as a nation. The Jewish people still look back to that event as the great redemptive act of God in history on behalf of his people, much as Christians look upon the cross as the great redemptive act of their faith.<\/p>\n\n<p>The exact route taken by the Hebrews out of Egypt cannot be determined today, though many possibilities have been proposed. They did not take the shortest, most direct route to Canaan (which would have been about a 10 days’ journey along the Mediterranean coastline), but set out in the direction of Mt Sinai, where Moses had earlier met God at the burning bush. As a sign that Moses had been sent to deliver the people, God told Moses he would bring them to that same spot, where they would worship God (Ex 3:12). The Hebrews did not forget the request of Joseph to carry his bones with them when they returned to their own land (Gn 50:25; Ex 13:19).<\/p>\n<p>As the people journeyed, they were preceded by a pillar of cloud during the day and a pillar of fire at night. The cloud represented the presence of God with his people and guided them along the route they should travel.<\/p>\n<p>Back in Egypt, Pharaoh was having second thoughts about letting the Hebrews leave the land and decided to pursue them with his army and bring them back. When the Hebrews saw the approaching cloud of dust and realized that the Egyptian army was pursuing them, they were terrified. The sea lay ahead of them and the Egyptians were behind; there seemed to be no way of escape. The people turned on Moses, blaming him for bringing them out of Egypt. God again assured them that they did not need to be afraid or do anything to defend themselves. He promised to fight the battle for them and give them victory (Ex 14:14).<\/p>\n<p>The Lord parted the water of the Sea of Reeds (traditionally but erroneously referred to as the Red Sea) by a strong east wind and allowed the Israelites to pass through the sea on dry ground to the other side. The Egyptians rushed after the Israelites, following them into the dry bed of the sea. But before they reached the other side, the waters rushed back together, destroying the Egyptian army in the midst of the sea and leaving the Israelites safe on the other side. The people celebrated their great deliverance in song (Ex 15) and then continued their journey. The narrative that follows describes the struggle of the Israelites to survive in the desert—problems of food and water, internal dissension, murmurings against Moses, and battles with enemies. Through all their experiences, Moses towers as the unifying force and great spiritual leader.<\/p>\n<p>In spite of having seen God’s great act of deliverance so recently, the faith of the Israelites was not strong. Three days later they came to a place where the water was not fit to drink, and they began complaining against Moses. The Lord showed Moses how to purify the water, and the people’s needs were satisfied (Ex 15:22-25). When they reached the wilderness of Sin, they complained again, this time because of lack of food. God met their need by supplying manna, a breadlike substance that would serve as their food until they came to Canaan (16:1-21). Later, camped at Rephidim, the people complained again, this time for lack of water. Once again God met their needs by supplying water from the rock at Horeb (17:1-7). The Amalekites attacked them while they were still camped at Rephidim, but God gave a great victory to the Israelites (vv 8-13).<\/p>\n<p>Moses and the people reached Sinai and camped there. Jethro came to visit, bringing Moses’ wife and sons. Zipporah had apparently decided to return with her children to stay with her father rather than to go on to Egypt with Moses. It was a joyful reunion, and Jethro made a burnt offering and sacrifices to God (an act that has evoked the suggestion that Jethro was a true worshiper of God, though nothing is known of his links to the Hebrew faith). When Jethro observed Moses trying to settle all the disputes and problems of the Hebrews unaided, he proposed that Moses delegate responsibility for some of the lesser matters to able men chosen from among the people. Moses accepted the suggestion, and shortly afterward Jethro returned to his own land. He did not remain at Sinai to participate in the ratification of the covenant (Ex 18:13-27).<\/p>\n<h5>Giving of the Law at Sinai<\/h5>\n<p>God had kept his promises to Moses. He had delivered the Hebrews from their Egyptian bondage and brought them to the very place where he had commissioned Moses to be their leader. He was now ready to enter into a covenant relationship with Israel. Amid a spectacular and terrifying scene of lightning, thunder, thick clouds, fire, smoke, and earthquake, God descended to the top of Sinai and called Moses to come up the mountain, where he remained 40 days to receive the law that would become the basis of the covenant.<\/p>\n<p>At Sinai, God was revealed as the God who demands exclusive allegiance in all areas of life and, at the same time, as the God who desires personal fellowship with his people.<\/p>\n<h5>Apostasy of the People<\/h5>\n<p>While Moses tarried on Mt Sinai, the people below became impatient and skeptical about his return, so they went to Aaron and asked him to make idols for them to worship. They contributed the gold earrings they were wearing. “Then Aaron took the gold, melted it down, and molded and tooled it into the shape of a calf. The people exclaimed, ‘O Israel, these are the gods who brought you out of Egypt!’ ” (Ex 32:4, <span>nlt<\/span>). The next day they joined in the worship of the idol with sacrifices and revelry. God told Moses what was taking place below and angrily declared that he was going to destroy the people but would make a great nation of Moses and his descendants. Moses immediately interceded on behalf of the people, and God’s wrath abated. Moses descended the mountain, carrying the two tablets of stone on which the law had been written, but when he entered the camp and saw what was taking place, he could not restrain his anger. He threw the stone tablets to the ground, ground the golden calf to powder, mixed it with water, and forced the people to drink it. He turned angrily to Aaron and demanded an explanation for the great sin that had been committed. Aaron lamely tried to shift the blame by minimizing his own role: “I threw them [the gold] into the fire—and out came this calf!” (v 24, <span>nlt<\/span>). Moses called for volunteers to carry out God’s judgment on the people for the great sin they had committed. Men of the tribe of Levi responded and executed about 3,000 men. Later they were commended and rewarded (Dt 33:9-10). Moses again interceded for the people, requesting that he be destroyed with the rest if God could not forgive them. God relented and promised Moses that the angel of the Lord would go with them still (Ex 32:34).<\/p>\n<p>Then Moses made a special request that he might be allowed to see the glory of the Lord. God instructed Moses to hew out two more tablets of stone like the ones he had destroyed and to return to the top of the mountain the next day. There the Lord passed before him and proclaimed his name: “I am the <span>Lord<\/span>, I am the <span>Lord<\/span>, the merciful and gracious God. I am slow to anger and rich in unfailing love and faithfulness” (Ex 34:6, <span>nlt<\/span>). Moses remained on the mountain another 40 days, where he received renewed warnings against idolatry and further instructions from the Lord, together with another copy of the Ten Commandments on tablets of stone. When Moses came down from the mountain, he was not aware that the skin of his face shone as a result of talking with God. At first the people were afraid to come near him, but he called them together and repeated all the Lord had said to him on the mountain. Afterward, he covered his face with a veil, which he removed only when he went into the presence of the Lord. Paul said the purpose of the veil was to prevent the people from seeing the heavenly light gradually fade from Moses’ face (2 Cor 3:13).<\/p>\n<h5>The Tabernacle and Establishment of the Priesthood<\/h5>\n<p>When Moses went up to the mountain the first time to receive the law from God, he was instructed to collect materials to be used in the construction of the tabernacle or tent. Gold, silver, bronze, blue and purple and scarlet yarn, fine twined linen, goats’ hair, tanned rams’ skins, goatskins, and acacia wood would be needed, along with oil for the lamps, spices for the anointing oil and for the fragrant incense, onyx stones, and stones for setting (Ex 25:3-7). The pattern for construction was also given to him, together with the ritual to be used for the consecration of the priests. A man named Bezalel was put in charge of the construction of the tabernacle, assisted by Oholiab (31:1-6). The tabernacle was portable like a tent so that it could be taken down and moved from place to place as the Hebrews continued their journey toward Canaan.<\/p>\n<p>In addition to giving Moses directions for the tabernacle, God also instructed him concerning the sacrifices that were to be brought: the burnt offering, grain offering, peace offering, sin offering, and guilt offering (Lv 1–7). The solemn ceremony for ordaining Aaron and his sons as priests and for inaugurating the worship practices were to be performed by Moses (chs 8–9).<\/p>\n<p>Sometime after this solemn inauguration of the religious ritual actually took place, Nadab and Abihu, two of Aaron’s four sons, offered unauthorized fire before the Lord. A fire came out from the Lord and destroyed them. Moses forbade Aaron and his sons Eleazar and Ithamar to express grief because of the sinfulness of the act (Lv 10:1-7). The nature of their sin is difficult to determine, but it surely involved a violation of God’s holiness. Therefore, it is appropriate that a large part of the remainder of the book of Leviticus gives regulations that stress the holy living that God expected from his people.<\/p>\n<h5>From Sinai to Kadesh<\/h5>\n<p>A year had elapsed from the time the Israelites left Egypt until the census was taken (Nm 9:1). God reminded the people that it was time to observe the Passover, which they did, and a month later they set out from Sinai and came to the wilderness of Paran. Along the way they complained about the unvarying diet of manna and they longed for the fish, cucumbers, melons, leeks, onions, and garlic they had eaten in Egypt (11:4-6). In anger God sent quail in abundance, but even while the people were devouring the meat, God sent a great plague that killed many Israelites. The complaining attitude of the people was shared even by Miriam and Aaron. They began to speak against the Cushite woman Moses had married (12:1-2). It is not certain whether the Cushite was an Ethiopian or whether this was another way of referring to Zipporah. If Moses did marry a second time, no mention is made of it elsewhere in the OT. Moses made no reply to the accusations of his brother and sister. It was not necessary, for God intervened in defense of his servant. He smote Miriam with leprosy for her part in speaking against Moses, and when Aaron saw what had happened to Miriam, he acknowledged that they both had sinned. Miriam’s leprosy was removed in response to Moses’ fervent intercession.<\/p>\n\n<p>While the people were encamped at Kadesh (also called Kadesh-barnea—Nm 32:8) in the wilderness of Paran, Moses sent 12 men into Canaan, one from each tribe, to spy out the land in preparation for the Israelite entry. After 40 days the spies returned and, though they acknowledged that the land was fertile and inviting, 10 of them were afraid of the Canaanite inhabitants and advised against going into the land. Only Joshua and Caleb were willing to go ahead and occupy the territory. The entire congregation joined the protest against going in and determined to choose a new leader and return to Egypt rather than risk death by the sword in Canaan. They threatened to stone Moses and Aaron. At that moment God intervened and would have destroyed all the people on the spot except for the intervention of Moses (13:1–14:19). He declared that, if God did not bring the people into Canaan, the nations round about would conclude that the God of the Israelites was unable to bring them into the land. Once again God acquiesced to Moses’ request to pardon the people but said that none of them 20 years and older who had complained against him would be allowed to enter the land. All the people would wander in the wilderness for 40 years until that generation died, and then their children would be allowed to enter Canaan (14:29-33). When they heard the Lord’s sentence upon them, the people quickly decided to lift the sentence of judgment by entering the land at once, but God was not with them, and they suffered a disastrous defeat at the hands of the Amalekites and Canaanites.<\/p>\n<h5>Forty Years in the Wilderness<\/h5>\n<p>Very little is known about events during the 40 years of wilderness wanderings. In spite of the judgment that had already come upon them, the people did not seem to change their ways. A man named Korah led another rebellion against the authority of Moses and Aaron. God would not listen to the pleas of Moses and Aaron on behalf of these dissidents (Nm 16:22-24), but told the congregation to separate itself from the tents of Korah and his conspirators. While the people watched, the ground split open and swallowed up the rebellious factions together with their households and all their possessions. Though the rest of the Israelites witnessed the fate of the rebels, it did not deter them from again turning on Moses and Aaron. At this, God told Moses to remove himself from the murmuring congregation in order that he could take vengeance. Though Moses offered atonement for the people’s sins, 14,700 died by plague before the punishment was ended. To demonstrate further to the people that Moses was his chosen leader, the Lord instructed Moses to take rods, one for each tribe, and to deposit them in the tent of meeting. God would cause the rod of the man chosen by him to sprout, and so silence the murmurings of the people. The rod belonging to Aaron sprouted and budded and bloomed, but the people only complained more.<\/p>\n<p>As the people neared the end of their years of wilderness wanderings, Miriam died in Kadesh and was buried there (Nm 20:1). Soon after, the people began to complain once more for lack of water. God instructed Moses to speak to a rock that would bring forth water to satisfy the needs of the people. Instead of speaking to the rock, Moses struck it twice with his rod. The water came forth, but God rebuked Moses and Aaron: “Because you did not trust me enough to demonstrate my holiness to the people of Israel, you will not lead them into the land I am giving them!” (v 12, <span>nlt<\/span>). The nature of the sin is not clear, but Moses and Aaron were apparently taking to themselves honor that belonged to God alone. Because of the sin, they were denied the privilege of leading the Israelites into the Promised Land. The punishment may seem too severe for the sin, but it shows that the privileged role of leadership given to Moses and Aaron carried with it an unusual measure of responsibility.<\/p>\n<p>The people then journeyed from Kadesh to Mt Hor on the border of the land of Edom, where Aaron died. Moses took his priestly garments from him and gave them to Eleazar, his son, thereby transferring the priestly office (Nm 20:28).<\/p>\n<p>As the people came closer to their destination, resistance on the part of the native population increased. There was a skirmish with the king of Arad and his forces at Hormah, resulting in a victory for Israel (Nm 21:1-3). As they journeyed around Edom, some of the Israelites began speaking against God and Moses because there was no food or water and they were tired of eating manna. This time the Lord sent poisonous snakes among the people, and many of them died of the venomous bites. Those who had not yet been bitten came to Moses, acknowledged their sin, and asked that the serpents be removed from their midst. God instructed Moses to make a serpent of bronze and set it on a pole. If a person bitten by a serpent looked up at the bronze serpent, he or she would live.<\/p>\n<p>As the Israelites approached the territory of Sihon, king of the Amorites, they sent messengers asking permission to pass peaceably through his land. Instead of granting the request, Sihon gathered his army together and fought against Israel. He was killed in the battle, and his land and cities were taken and occupied by the Hebrews (Nm 21:21-25).<\/p>\n<h5>Arrival at the Jordan River<\/h5>\n<p>After their victory over Sihon, the Israelites set out again and encamped in the plains of Moab on the east side of the Jordan River facing Jericho, in full view of the Promised Land. The Moabites were terrified by the presence of these people because they had heard what happened to the Amorites. Their king, Balak, hired a magician named Balaam to curse the Israelites. Three times Balaam attempted to curse them, but each time God turned his words into a blessing (Nm 22–24). Though unable to curse the Israelites, Balaam was responsible for an even greater calamity. He advised the Moabites to entice the Israelites to sacrifice to their gods and bow down to them (Nm 25:1-3; 31:16; 2 Pt 2:15; Rv 2:14). While the people were worshiping the Moabite deity, Baal of Peor, God’s anger was kindled against them, and he sent a plague that killed 24,000 of them (Nm 25:9). It was Israel’s first encounter with the seductive allurement of licentious idolatry and an ominous foreview of what would happen after they settled down in Canaan. Their continued attraction to idolatry would be their final undoing.<\/p>\n<p>After the plague, God instructed Moses and Eleazar to take another census of the people like the one almost 40 years earlier. A whole generation of Israelites had died in the wilderness, but they had been replaced by an almost equal number, so that now there were 601,730 men 20 years and older who were able to go to war (Nm 26:51). Not a man remained of those who had been counted in the first census, except Caleb and Joshua.<\/p>\n<p>The Lord instructed Moses to lay hands on Joshua and commission him as the new leader in the sight of Eleazar the priest and all the congregation (Nm 27:12-23). In addition, the Lord gave Moses instructions concerning feasts and offerings and vows (chs 28–30). God ordered Moses, as his last act as leader, to avenge the Israelites on the Midianites. In that battle the armies of Israel gained a great victory over the Midianites, killing their kings, their men, and also Balaam.<\/p>\n<p>The Lord gave instructions to Moses concerning the boundaries that would mark the Promised Land and named the men who would divide the land among the tribes (Nm 34). He also ordered that 48 cities be given to the Levites, the priestly tribe, as their portion. Six of these were designated as cities of refuge where murderers could flee so that they would not be killed by those seeking vengeance without having an opportunity to stand before the congregation for judgment (ch 35).<\/p>\n<h5>Moses’ Death<\/h5>\n<p>The book of Deuteronomy has often been called Moses’ valedictory speech to the people, for in it Moses is not merely the chief speaker but the only speaker. With the congregation of his people gathered before him, he rehearsed all that God had done for them since leaving Sinai, and he reminded them of their failure to enter the Promised Land 38 years earlier (Dt 2:14). He recalled his plea that God would let him cross the Jordan and see the land that was to be the home of the people, but God responded that Moses would only be allowed to view the land from the top of Pisgah. Moses then exhorted the people to obey the statutes and ordinances that had been given to them in order to experience God’s blessings in the land.<\/p>\n\n<p>As the day of Moses’ death approached, the Lord ordered Moses and Joshua to present themselves at the tent of meeting in order for Joshua to be commissioned as the new leader (Dt 31:14-23). Before his death, Moses pronounced a blessing upon all the Israelites (ch 33). Having completed these tasks, Moses went up from the plains of Moab to Mt Nebo, and to the top of Pisgah. From there God showed him the land promised long ago to Abraham, Isaac, and Jacob—the land that was soon to be the home of the wandering Israelite tribes. Again God told him that he would not be allowed to cross over the Jordan. Moses died there and God buried him somewhere in the valley in the land of Moab opposite Beth-peor (34:6). Moses was 120 years old when he died, and the Israelites mourned his death for 30 days. The finest tribute to Moses is found in the closing words of the book of Deuteronomy, “There has never been another prophet like Moses, whom the <span>Lord<\/span> knew face to face” (v 10).<\/p>\n<p class=\"h2\" id=\"MosesintheNewTestament\">Moses in the New Testament<\/p>\n<p>All Jews and Christians in apostolic times considered Moses the author of the Pentateuch. Such expressions as “the law of Moses” (Lk 2:22), “Moses commanded” (Mt 19:7), “Moses said” (Mk 7:10) “and Moses wrote” (12:19) shows that his name was synonymous with the OT books attributed to him. He is mentioned in the NT more than any other OT figure, a total of 79 times. His role as lawgiver is emphasized more than any other aspect of his life (Mt 8:4; Mk 7:10; Jn 1:17; Acts 15:1). He appears at the transfiguration of Jesus as the representative of OT law, along with Elijah as the representative of OT prophets (Mt 17:1-3).<\/p>\n<p>Moses’ role as prophet is also mentioned in the NT. As a prophet, he spoke of the coming Messiah and his sufferings (Lk 24:25-27; Acts 3:22). The NT also draws from the life and experiences of Moses to show patterns of life under the new covenant. The nativity story of Jesus parallels the Mosaic story of the infant deliverer being rescued from the evil designs of an earthly despot (Mt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount parallels the giving of the law at Sinai (Mt 5–7) and presents Jesus as the authoritative interpreter of the will of God. Contrast between the old law and the new relationship with God is especially marked in the book of Galatians. The comparison of Moses with Christ is an important emphasis of the book of Hebrews (Heb 3:5-6; 9:11-22). John contrasted the law that was given through Moses with the grace and truth that came through Jesus Christ (Jn 1:17). He also contrasted the manna in the wilderness to Jesus as “the bread of life” (6:30-35).<\/p>\n<p>Other references to Moses or to events associated with him include his birth (Acts 7:20; Heb 11:23), the burning bush (Lk 20:37), the magicians of Egypt (2 Tm 3:8), the Passover (Heb 11:28), the exodus (3:16), crossing of the sea (1 Cor 10:2), the covenant sacrifice at Sinai (Mt 26:28), the manna (1 Cor 10:3), the glory on Moses’ face (2 Cor 3:7-18), water from the rock (1 Cor 10:4), the bronze serpent (Jn 3:14), and the song of Moses (Rv 15:3).<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Exodus, The; Israel, History of; Plagues upon Egypt; Priests and Levites; Tabernacle; Temple; Commandments, The Ten; Wilderness Wanderings.<\/p>","summary_ro":"MOSES Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation. The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:1...","summary_en":"MOSES Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation. The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:1...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58915,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:28","title_en":"Study Note: Evrei 11:28","content_ro":"<p><strong>11:28<\/strong> <em>Moses commanded . . . the Passover:<\/em> See Exod 12:1-27. The first Passover (Exod 12:28-30) initiated the Exodus (Exod 12:31-42, 50-51) and instituted the annual Passover observance as a memorial (Exod 12:43-49; 13:1-16). • <em>to sprinkle blood:<\/em> The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14, 18-22).<\/p>","content_en":"<p><strong>11:28<\/strong> <em>Moses commanded . . . the Passover:<\/em> See Exod 12:1-27. The first Passover (Exod 12:28-30) initiated the Exodus (Exod 12:31-42, 50-51) and instituted the annual Passover observance as a memorial (Exod 12:43-49; 13:1-16). • <em>to sprinkle blood:<\/em> The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14, 18-22).<\/p>","summary_ro":"11:28 Moses commanded . . . the Passover: See Exod 12:1-27. The first Passover (Exod 12:28-30) initiated the Exodus (Exod 12:31-42, 50-51) and instituted the annual Passover observance as a memorial (Exod 12:43-49; 13:1-16). • to sprinkle blood: The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14, 18-22).","summary_en":"11:28 Moses commanded . . . the Passover: See Exod 12:1-27. The first Passover (Exod 12:28-30) initiated the Exodus (Exod 12:31-42, 50-51) and instituted the annual Passover observance as a memorial (Exod 12:43-49; 13:1-16). • to sprinkle blood: The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14, 18-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86541,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:28","title_en":"Study Note: Evrei 11:28","content_ro":"<p><strong>11:28<\/strong> <em>Moses commanded . . . the Passover:<\/em> See Exod 12:1-27. The first Passover (Exod 12:28-30) initiated the Exodus (Exod 12:31-42, 50-51) and instituted the annual Passover observance as a memorial (Exod 12:43-49; 13:1-16). • <em>to sprinkle blood:<\/em> The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14, 18-22).<\/p>","content_en":"<p><strong>11:28<\/strong> <em>Moses commanded . . . the Passover:<\/em> See Exod 12:1-27. The first Passover (Exod 12:28-30) initiated the Exodus (Exod 12:31-42, 50-51) and instituted the annual Passover observance as a memorial (Exod 12:43-49; 13:1-16). • <em>to sprinkle blood:<\/em> The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14, 18-22).<\/p>","summary_ro":"11:28 Moses commanded . . . the Passover: See Exod 12:1-27. The first Passover (Exod 12:28-30) initiated the Exodus (Exod 12:31-42, 50-51) and instituted the annual Passover observance as a memorial (Exod 12:43-49; 13:1-16). • to sprinkle blood: The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14, 18-22).","summary_en":"11:28 Moses commanded . . . the Passover: See Exod 12:1-27. The first Passover (Exod 12:28-30) initiated the Exodus (Exod 12:31-42, 50-51) and instituted the annual Passover observance as a memorial (Exod 12:43-49; 13:1-16). • to sprinkle blood: The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14, 18-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114167,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:28","title_en":"Study Note: Evrei 11:28","content_ro":"<p><strong>11:28<\/strong> <em>Moses commanded . . . the Passover:<\/em> See Exod 12:1-27. The first Passover (Exod 12:28-30) initiated the Exodus (Exod 12:31-42, 50-51) and instituted the annual Passover observance as a memorial (Exod 12:43-49; 13:1-16). • <em>to sprinkle blood:<\/em> The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14, 18-22).<\/p>","content_en":"<p><strong>11:28<\/strong> <em>Moses commanded . . . the Passover:<\/em> See Exod 12:1-27. The first Passover (Exod 12:28-30) initiated the Exodus (Exod 12:31-42, 50-51) and instituted the annual Passover observance as a memorial (Exod 12:43-49; 13:1-16). • <em>to sprinkle blood:<\/em> The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14, 18-22).<\/p>","summary_ro":"11:28 Moses commanded . . . the Passover: See Exod 12:1-27. The first Passover (Exod 12:28-30) initiated the Exodus (Exod 12:31-42, 50-51) and instituted the annual Passover observance as a memorial (Exod 12:43-49; 13:1-16). • to sprinkle blood: The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14, 18-22).","summary_en":"11:28 Moses commanded . . . the Passover: See Exod 12:1-27. The first Passover (Exod 12:28-30) initiated the Exodus (Exod 12:31-42, 50-51) and instituted the annual Passover observance as a memorial (Exod 12:43-49; 13:1-16). • to sprinkle blood: The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14, 18-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141793,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:28","title_en":"Study Note: Evrei 11:28","content_ro":"<p><strong>11:28<\/strong> <em>Moses commanded . . . the Passover:<\/em> See Exod 12:1-27. The first Passover (Exod 12:28-30) initiated the Exodus (Exod 12:31-42, 50-51) and instituted the annual Passover observance as a memorial (Exod 12:43-49; 13:1-16). • <em>to sprinkle blood:<\/em> The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14, 18-22).<\/p>","content_en":"<p><strong>11:28<\/strong> <em>Moses commanded . . . the Passover:<\/em> See Exod 12:1-27. The first Passover (Exod 12:28-30) initiated the Exodus (Exod 12:31-42, 50-51) and instituted the annual Passover observance as a memorial (Exod 12:43-49; 13:1-16). • <em>to sprinkle blood:<\/em> The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14, 18-22).<\/p>","summary_ro":"11:28 Moses commanded . . . the Passover: See Exod 12:1-27. The first Passover (Exod 12:28-30) initiated the Exodus (Exod 12:31-42, 50-51) and instituted the annual Passover observance as a memorial (Exod 12:43-49; 13:1-16). • to sprinkle blood: The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14, 18-22).","summary_en":"11:28 Moses commanded . . . the Passover: See Exod 12:1-27. The first Passover (Exod 12:28-30) initiated the Exodus (Exod 12:31-42, 50-51) and instituted the annual Passover observance as a memorial (Exod 12:43-49; 13:1-16). • to sprinkle blood: The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14, 18-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66107,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cross and Passover","title_en":"The Cross and Passover","content_ro":"<h3>The Cross and Passover<\/h3>\n<p>At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin.<\/p>\n<p>However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death marks the central event of the Passover season (see Exod 12:43-47; Luke 22:7; 1 Cor 5:7). In the first century, Jews made a pilgrimage to Jerusalem each spring to celebrate the Passover and to reread the story of the Exodus (see Exod 12–15). When Israel was being rescued from Egypt, the blood of a lamb was sprinkled on the doorposts of each Jewish home in Egypt, an act which saved those inside from death (Exod 12). Jews who came to Jerusalem to celebrate the Passover needed to supply a perfect young lamb for sacrifice (the animal could not be diseased or have broken bones).<\/p>\n<p>Jesus used his final Passover meal to show that his sacrificial death would give new meaning to the festival (Mark 14:17-25). At his crucifixion, Jesus’ legs were not broken, as was often done to fulfill a Passover rule (John 19:31-33; see Exod 12:46). Blood ran freely from his wound (John 19:34), showing that his life was being exchanged for others. Just as a lamb died to save the lives of Jewish families at the Passover in Egypt, so too, the death of the Son of God on the cross serves to bring salvation to the world.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 12:1–13:16; 29:38-46; Num 9:1-14; Deut 16:1-8; 2 Kgs 23:21-23; 2 Chr 30:1-27; Ezra 6:19-21; Isa 53:7; Ezek 45:21-22; Matt 26:2, 17-19; Mark 14:17-31; Luke 22:14-30; John 1:29, 36; John 19:17-36; Acts 8:32-35; 12:3-4; 1 Cor 5:7-8; Heb 11:28; Rev 5:5-14<\/p>","content_en":"<h3>The Cross and Passover<\/h3>\n<p>At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin.<\/p>\n<p>However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death marks the central event of the Passover season (see Exod 12:43-47; Luke 22:7; 1 Cor 5:7). In the first century, Jews made a pilgrimage to Jerusalem each spring to celebrate the Passover and to reread the story of the Exodus (see Exod 12–15). When Israel was being rescued from Egypt, the blood of a lamb was sprinkled on the doorposts of each Jewish home in Egypt, an act which saved those inside from death (Exod 12). Jews who came to Jerusalem to celebrate the Passover needed to supply a perfect young lamb for sacrifice (the animal could not be diseased or have broken bones).<\/p>\n<p>Jesus used his final Passover meal to show that his sacrificial death would give new meaning to the festival (Mark 14:17-25). At his crucifixion, Jesus’ legs were not broken, as was often done to fulfill a Passover rule (John 19:31-33; see Exod 12:46). Blood ran freely from his wound (John 19:34), showing that his life was being exchanged for others. Just as a lamb died to save the lives of Jewish families at the Passover in Egypt, so too, the death of the Son of God on the cross serves to bring salvation to the world.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 12:1–13:16; 29:38-46; Num 9:1-14; Deut 16:1-8; 2 Kgs 23:21-23; 2 Chr 30:1-27; Ezra 6:19-21; Isa 53:7; Ezek 45:21-22; Matt 26:2, 17-19; Mark 14:17-31; Luke 22:14-30; John 1:29, 36; John 19:17-36; Acts 8:32-35; 12:3-4; 1 Cor 5:7-8; Heb 11:28; Rev 5:5-14<\/p>","summary_ro":"The Cross and Passover At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin. However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death ma...","summary_en":"The Cross and Passover At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin. However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death ma...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93733,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cross and Passover","title_en":"The Cross and Passover","content_ro":"<h3>The Cross and Passover<\/h3>\n<p>At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin.<\/p>\n<p>However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death marks the central event of the Passover season (see Exod 12:43-47; Luke 22:7; 1 Cor 5:7). In the first century, Jews made a pilgrimage to Jerusalem each spring to celebrate the Passover and to reread the story of the Exodus (see Exod 12–15). When Israel was being rescued from Egypt, the blood of a lamb was sprinkled on the doorposts of each Jewish home in Egypt, an act which saved those inside from death (Exod 12). Jews who came to Jerusalem to celebrate the Passover needed to supply a perfect young lamb for sacrifice (the animal could not be diseased or have broken bones).<\/p>\n<p>Jesus used his final Passover meal to show that his sacrificial death would give new meaning to the festival (Mark 14:17-25). At his crucifixion, Jesus’ legs were not broken, as was often done to fulfill a Passover rule (John 19:31-33; see Exod 12:46). Blood ran freely from his wound (John 19:34), showing that his life was being exchanged for others. Just as a lamb died to save the lives of Jewish families at the Passover in Egypt, so too, the death of the Son of God on the cross serves to bring salvation to the world.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 12:1–13:16; 29:38-46; Num 9:1-14; Deut 16:1-8; 2 Kgs 23:21-23; 2 Chr 30:1-27; Ezra 6:19-21; Isa 53:7; Ezek 45:21-22; Matt 26:2, 17-19; Mark 14:17-31; Luke 22:14-30; John 1:29, 36; John 19:17-36; Acts 8:32-35; 12:3-4; 1 Cor 5:7-8; Heb 11:28; Rev 5:5-14<\/p>","content_en":"<h3>The Cross and Passover<\/h3>\n<p>At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin.<\/p>\n<p>However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death marks the central event of the Passover season (see Exod 12:43-47; Luke 22:7; 1 Cor 5:7). In the first century, Jews made a pilgrimage to Jerusalem each spring to celebrate the Passover and to reread the story of the Exodus (see Exod 12–15). When Israel was being rescued from Egypt, the blood of a lamb was sprinkled on the doorposts of each Jewish home in Egypt, an act which saved those inside from death (Exod 12). Jews who came to Jerusalem to celebrate the Passover needed to supply a perfect young lamb for sacrifice (the animal could not be diseased or have broken bones).<\/p>\n<p>Jesus used his final Passover meal to show that his sacrificial death would give new meaning to the festival (Mark 14:17-25). At his crucifixion, Jesus’ legs were not broken, as was often done to fulfill a Passover rule (John 19:31-33; see Exod 12:46). Blood ran freely from his wound (John 19:34), showing that his life was being exchanged for others. Just as a lamb died to save the lives of Jewish families at the Passover in Egypt, so too, the death of the Son of God on the cross serves to bring salvation to the world.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 12:1–13:16; 29:38-46; Num 9:1-14; Deut 16:1-8; 2 Kgs 23:21-23; 2 Chr 30:1-27; Ezra 6:19-21; Isa 53:7; Ezek 45:21-22; Matt 26:2, 17-19; Mark 14:17-31; Luke 22:14-30; John 1:29, 36; John 19:17-36; Acts 8:32-35; 12:3-4; 1 Cor 5:7-8; Heb 11:28; Rev 5:5-14<\/p>","summary_ro":"The Cross and Passover At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin. However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death ma...","summary_en":"The Cross and Passover At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin. However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death ma...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121359,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cross and Passover","title_en":"The Cross and Passover","content_ro":"<h3>The Cross and Passover<\/h3>\n<p>At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin.<\/p>\n<p>However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death marks the central event of the Passover season (see Exod 12:43-47; Luke 22:7; 1 Cor 5:7). In the first century, Jews made a pilgrimage to Jerusalem each spring to celebrate the Passover and to reread the story of the Exodus (see Exod 12–15). When Israel was being rescued from Egypt, the blood of a lamb was sprinkled on the doorposts of each Jewish home in Egypt, an act which saved those inside from death (Exod 12). Jews who came to Jerusalem to celebrate the Passover needed to supply a perfect young lamb for sacrifice (the animal could not be diseased or have broken bones).<\/p>\n<p>Jesus used his final Passover meal to show that his sacrificial death would give new meaning to the festival (Mark 14:17-25). At his crucifixion, Jesus’ legs were not broken, as was often done to fulfill a Passover rule (John 19:31-33; see Exod 12:46). Blood ran freely from his wound (John 19:34), showing that his life was being exchanged for others. Just as a lamb died to save the lives of Jewish families at the Passover in Egypt, so too, the death of the Son of God on the cross serves to bring salvation to the world.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 12:1–13:16; 29:38-46; Num 9:1-14; Deut 16:1-8; 2 Kgs 23:21-23; 2 Chr 30:1-27; Ezra 6:19-21; Isa 53:7; Ezek 45:21-22; Matt 26:2, 17-19; Mark 14:17-31; Luke 22:14-30; John 1:29, 36; John 19:17-36; Acts 8:32-35; 12:3-4; 1 Cor 5:7-8; Heb 11:28; Rev 5:5-14<\/p>","content_en":"<h3>The Cross and Passover<\/h3>\n<p>At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin.<\/p>\n<p>However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death marks the central event of the Passover season (see Exod 12:43-47; Luke 22:7; 1 Cor 5:7). In the first century, Jews made a pilgrimage to Jerusalem each spring to celebrate the Passover and to reread the story of the Exodus (see Exod 12–15). When Israel was being rescued from Egypt, the blood of a lamb was sprinkled on the doorposts of each Jewish home in Egypt, an act which saved those inside from death (Exod 12). Jews who came to Jerusalem to celebrate the Passover needed to supply a perfect young lamb for sacrifice (the animal could not be diseased or have broken bones).<\/p>\n<p>Jesus used his final Passover meal to show that his sacrificial death would give new meaning to the festival (Mark 14:17-25). At his crucifixion, Jesus’ legs were not broken, as was often done to fulfill a Passover rule (John 19:31-33; see Exod 12:46). Blood ran freely from his wound (John 19:34), showing that his life was being exchanged for others. Just as a lamb died to save the lives of Jewish families at the Passover in Egypt, so too, the death of the Son of God on the cross serves to bring salvation to the world.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 12:1–13:16; 29:38-46; Num 9:1-14; Deut 16:1-8; 2 Kgs 23:21-23; 2 Chr 30:1-27; Ezra 6:19-21; Isa 53:7; Ezek 45:21-22; Matt 26:2, 17-19; Mark 14:17-31; Luke 22:14-30; John 1:29, 36; John 19:17-36; Acts 8:32-35; 12:3-4; 1 Cor 5:7-8; Heb 11:28; Rev 5:5-14<\/p>","summary_ro":"The Cross and Passover At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin. However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death ma...","summary_en":"The Cross and Passover At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin. However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death ma...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148985,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cross and Passover","title_en":"The Cross and Passover","content_ro":"<h3>The Cross and Passover<\/h3>\n<p>At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin.<\/p>\n<p>However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death marks the central event of the Passover season (see Exod 12:43-47; Luke 22:7; 1 Cor 5:7). In the first century, Jews made a pilgrimage to Jerusalem each spring to celebrate the Passover and to reread the story of the Exodus (see Exod 12–15). When Israel was being rescued from Egypt, the blood of a lamb was sprinkled on the doorposts of each Jewish home in Egypt, an act which saved those inside from death (Exod 12). Jews who came to Jerusalem to celebrate the Passover needed to supply a perfect young lamb for sacrifice (the animal could not be diseased or have broken bones).<\/p>\n<p>Jesus used his final Passover meal to show that his sacrificial death would give new meaning to the festival (Mark 14:17-25). At his crucifixion, Jesus’ legs were not broken, as was often done to fulfill a Passover rule (John 19:31-33; see Exod 12:46). Blood ran freely from his wound (John 19:34), showing that his life was being exchanged for others. Just as a lamb died to save the lives of Jewish families at the Passover in Egypt, so too, the death of the Son of God on the cross serves to bring salvation to the world.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 12:1–13:16; 29:38-46; Num 9:1-14; Deut 16:1-8; 2 Kgs 23:21-23; 2 Chr 30:1-27; Ezra 6:19-21; Isa 53:7; Ezek 45:21-22; Matt 26:2, 17-19; Mark 14:17-31; Luke 22:14-30; John 1:29, 36; John 19:17-36; Acts 8:32-35; 12:3-4; 1 Cor 5:7-8; Heb 11:28; Rev 5:5-14<\/p>","content_en":"<h3>The Cross and Passover<\/h3>\n<p>At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin.<\/p>\n<p>However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death marks the central event of the Passover season (see Exod 12:43-47; Luke 22:7; 1 Cor 5:7). In the first century, Jews made a pilgrimage to Jerusalem each spring to celebrate the Passover and to reread the story of the Exodus (see Exod 12–15). When Israel was being rescued from Egypt, the blood of a lamb was sprinkled on the doorposts of each Jewish home in Egypt, an act which saved those inside from death (Exod 12). Jews who came to Jerusalem to celebrate the Passover needed to supply a perfect young lamb for sacrifice (the animal could not be diseased or have broken bones).<\/p>\n<p>Jesus used his final Passover meal to show that his sacrificial death would give new meaning to the festival (Mark 14:17-25). At his crucifixion, Jesus’ legs were not broken, as was often done to fulfill a Passover rule (John 19:31-33; see Exod 12:46). Blood ran freely from his wound (John 19:34), showing that his life was being exchanged for others. Just as a lamb died to save the lives of Jewish families at the Passover in Egypt, so too, the death of the Son of God on the cross serves to bring salvation to the world.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 12:1–13:16; 29:38-46; Num 9:1-14; Deut 16:1-8; 2 Kgs 23:21-23; 2 Chr 30:1-27; Ezra 6:19-21; Isa 53:7; Ezek 45:21-22; Matt 26:2, 17-19; Mark 14:17-31; Luke 22:14-30; John 1:29, 36; John 19:17-36; Acts 8:32-35; 12:3-4; 1 Cor 5:7-8; Heb 11:28; Rev 5:5-14<\/p>","summary_ro":"The Cross and Passover At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin. However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death ma...","summary_en":"The Cross and Passover At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin. However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death ma...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":7122,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Color","title_en":"Color","content_ro":"<h3>COLOR<\/h3>\n<p>The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages.<\/p>\n<p>The word most frequently translated “colour” in the <span>kjv<\/span> literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the <span>rsv<\/span>. Other words translated as “color” in the <span>rsv<\/span> refer to facial appearance (Dn 5:6-10; 7:28), fabrics of variegated colors (Prv 7:16; Ez 17:3; 27:24), stones (1 Chr 29:2), and breastplates (Rv 9:17). Joseph’s “coat of many colours” (Gn 37:3, <span>kjv<\/span>) and Tamar’s “garment of divers colours” (2 Sm 13:18-19, <span>kjv<\/span>) were either long-sleeved robes or richly ornamented tunics that served as a mark of preferred status.<\/p>\n<p>In the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “colour” by the <span>kjv<\/span> translators. They also added the word “colour” to Revelation 17:4, evidently to clarify the meaning.<\/p>\n<p>Though many colors are mentioned in the Bible, colors are not particularly singled out for emphasis. Natural colors are seldom mentioned in descriptions. Colors that appear frequently and that are most carefully differentiated are manufactured colors, especially dyes.<\/p>\n<p class=\"h2\" id=\"ColorsMentionedintheBible\">Colors Mentioned in the Bible<\/p>\n<p>Because the Hebrews perceived color differently than we do in Western culture, it is sometimes difficult to translate precisely the various Hebrew words denoting colors. Thus there is often a wide variation in translations of such words in English Bibles. To provide a base for comparison, this article will follow the <span>rsv<\/span> except as noted.<\/p>\n<p>Colors mentioned most often in the OT and NT are the following:<\/p>\n<p>“Black” is the translation of five words in the OT and one in the NT, expressing varying degrees of darkness. The words describe the color of lambs (Gn 30:32-33, 35, 40), hair (Lv 13:31, 37; Sg 5:11; Mt 5:36), skin (Jb 30:30), horses (Zec 6:2, 6; Rv 6:5), the sky (1 Kgs 18:45; Is 50:3; Jer 4:28), the day (Jb 3:5; Mi 3:6), the darkened sun (Rv 6:12), and an invading army (Jl 2:2). Job’s “blackness” (Jb 30:28) has been understood as disease or sadness.<\/p>\n<p>“Blue” probably refers to a blue-purple dye obtained from Mediterranean mollusks. A popular color, it was considered less desirable in antiquity than “royal” purple. Both dyes were produced in Tyre, which at one time had a monopoly on the manufacture of blue and purple dye (2 Chr 2:7, 14; Ez 27:24). Ships of Tyre had awnings of blue and purple (Ez 27:7). Blue was used in the tabernacle fabrics (Ex 26:1; Nm 4:6-9), the priests’ garments (Ex 28:5-6), in Solomon’s temple (2 Chr 2:7, 14), and in the Persian court (Est 1:6; 8:15). Blue is not mentioned in the NT.<\/p>\n<p>“Crimson” is the English translation of three different Hebrew words. This red color of varying shades was derived from certain insects. The word describes certain fabrics in Solomon’s temple (2 Chr 2:7, 14; 3:14) and was used figuratively to describe sin (Is 1:18). The word translated “crimsoned” to describe garments from Bozrah (63:1) probably means “vivid colors” rather than a specific hue.<\/p>\n<p>“Gray,” a color found only in the OT, is used exclusively to describe old age—as in gray hair or gray-headed (Gn 42:38; 44:29-31; Dt 32:25; 1 Sm 12:2; 1 Kgs 2:6, 9; Jb 15:10; Ps 71:18; Prv 20:29; Is 46:4; Hos 7:9). A different word used to describe dappled gray horses (Zec 6:3) probably means “spotted” or “speckled.”<\/p>\n<p>“Green” translates seven words in the OT and two in the NT. Most of the words refer to vegetation and are descriptive of the fresh or moist condition of plants rather than their color. The following are described as “green”: plants (Gn 1:30), trees (1 Kgs 14:23), branches (Jb 15:32), pastures (Ps 23:2; Jl 2:22), herbs (Ps 37:2), olive trees (Ps 52:8; Jer 11:16), thorns (Ps 58:9), leaves (Jer 17:8), grass (Mk 6:39; Rv 8:7), and wood (Lk 23:31). In addition to various plants, a dove’s wing (Ps 68:13), a couch (Sg 1:16), and a righteous person (Ps 92:14) are also described as “green.” Idolatrous worship practices took place under “every green tree” (Dt 12:2; 2 Kgs 16:4; Is 57:5; Jer 2:20; Ez 6:13), although the word actually describes the luxurious growth of the leaves rather than their color.<\/p>\n<p>Another word, “greenish,” is derived from one of the OT words for “green” and refers to disease (Lv 13:49) and fungus that forms on the walls of houses (14:37).<\/p>\n<p>“Purple” was the most highly valued dye in the ancient world. Encompassing shades varying from actual purple to red, it was obtained from mollusks of the Gastropoda class. The first people to use the dye were perhaps the ancient Phoenicians, whose name may come from a Greek word meaning “bloodred.” At any rate, the Phoenicians monopolized the purple industry for many years. Some fabrics were described as being purple: those used in the tabernacle (Ex 25:4; 26:1), in the garments of the priests (28:5-8, 15, 33), in Solomon’s temple (2 Chr 2:7), in the upholstery of Solomon’s chariot (Sg 3:10), and in decorations of the Persian court (Est 1:6). Purple was customarily worn by wealthy people and royalty (Jgs 8:26; Prv 31:22; Dn 5:7). Mordecai was rewarded with a garment of purple (Est 8:15). Daniel was given a similar garment (Dn 5:29). It was worn by Assyrian soldiers (Ez 23:6). Jeremiah described idols that were robed in blue and purple garments (Jer 10:9). Ships of Tyre had awnings of blue and purple (Ez 27:7), and purple dye was an item of trade between Tyre and the people of Aram (v 16). It is used once to describe the color of hair (Sg 7:5).<\/p>\n<p>References to purple in the NT are fewer than in the OT but affirm the continued economic importance of the dye. Purple clothing denoted wealth (Lk 16:19). Jesus was robed in purple by Roman soldiers (Mk 15:17, 20; Jn 19:2, 5; cf. Mt 27:28, “scarlet”). The purple and scarlet garment of the harlot Babylon symbolized royal rank (Rv 17:4). Lydia of Thyatira was a seller of purple fabrics (Acts 16:14).<\/p>\n<p>“Red” frequently refers to the natural color of certain objects mentioned in the Bible: skin (Gn 25:25), pottage (v 30), the eye (49:12, though the word used here may mean “sparkling” or “dark”), a sacrificial heifer (Nm 19:2), water (2 Kgs 3:22), the face of a weeping person (Jb 16:16), wine (Prv 23:31), the eyes of one drinking wine (v 29), clothing (Is 63:2), a shield (Na 2:3), and horses (Zec 1:8; 6:2). It is used figuratively to describe sin (Is 1:18). A leprous disease (Lv 13:49), a spot on the skin (vv 19, 24, 42-43), and fungus on the wall of a house (14:37) were discolored with a reddish hue. The Red Sea is mentioned frequently in the OT (Ex 10:19; 15:4), but the Hebrew words thus translated actually mean “Sea of Reeds.” However, in the NT the Greek word is actually the word “red” (Acts 7:36; Heb 11:29). In the NT, red is used to describe the color of the sky (Mt 16:2-3), a horse (Rv 6:4), and a dragon (12:3).<\/p>\n<p>“Scarlet,” a brilliant red hue derived from certain insects, was used for fabrics and yarns and was highly valued in the ancient world (Rv 18:12). It is difficult to distinguish between “scarlet” and “crimson” in the Bible. A scarlet thread was bound to the hand of Zerah at birth (Gn 38:28, 30). The word describes certain fabrics in the tabernacle (Ex 25:4; 26:1, 31, 36; 27:16), the priests’ garments (28:5-8, 15, 33), rope (Jos 2:18, 21), clothing (2 Sm 1:24; Prv 31:21; Jer 4:30), lips (Sg 4:3), and soldiers’ uniforms (Na 2:3). Some kind of scarlet material was used during the ratification of the covenant at Sinai (Heb 9:19), for the cleansing of a leper (Lv 14:4-6) and of a house (vv 49-52), for covering the articles on the table of the bread of the Presence (Nm 4:8), and for the ritual of the red heifer (19:6). Matthew described Jesus’ robe at his trial as scarlet (Mt 27:28). The woman of Revelation 17:3-4 was dressed in purple and scarlet and seated upon a scarlet beast. The luxury associated with Rome is suggested by the description of clothing of purple and scarlet (Rv 18:16). Scarlet, like crimson and red, is also used figuratively of sins (Is 1:18).<\/p>\n<p> “White” translates a number of words found in the Bible. It is generally the color of natural objects such as goats (Gn 30:35), hair (Lv 13:10; Mt 5:36; Rv 1:14), diseased skin (Ex 4:6; Lv 13:4, 17), manna (Ex 16:31), snow (2 Kgs 5:27), milk and teeth (Gn 49:12), horses (Zec 1:8; 6:3; Rv 6:2; 19:11), a donkey (Jgs 5:10, <span>kjv<\/span>; <span>rsv<\/span> “tawny”), wool (Ez 27:18), special stones (Rv 2:17), light (Mt 17:2), clouds (Rv 14:14), and fields ready for harvest (Jn 4:35). It is used to describe the color of curtains (Est 1:6), clothing (Est 8:15; Eccl 9:8; Dn 7:9; Mk 16:5; Rv 3:5, 18; 4:4), the garments of angels (Jn 20:12; Acts 1:10), and a throne (Rv 20:11). It is used figuratively to describe cleansing from sin (Ps 51:7; Is 1:18; Dn 12:10) and the appearance of princes (Lam 4:7).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing; Dye, Dyeing, Dyer.<\/p>","content_en":"<h3>COLOR<\/h3>\n<p>The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages.<\/p>\n<p>The word most frequently translated “colour” in the <span>kjv<\/span> literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the <span>rsv<\/span>. Other words translated as “color” in the <span>rsv<\/span> refer to facial appearance (Dn 5:6-10; 7:28), fabrics of variegated colors (Prv 7:16; Ez 17:3; 27:24), stones (1 Chr 29:2), and breastplates (Rv 9:17). Joseph’s “coat of many colours” (Gn 37:3, <span>kjv<\/span>) and Tamar’s “garment of divers colours” (2 Sm 13:18-19, <span>kjv<\/span>) were either long-sleeved robes or richly ornamented tunics that served as a mark of preferred status.<\/p>\n<p>In the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “colour” by the <span>kjv<\/span> translators. They also added the word “colour” to Revelation 17:4, evidently to clarify the meaning.<\/p>\n<p>Though many colors are mentioned in the Bible, colors are not particularly singled out for emphasis. Natural colors are seldom mentioned in descriptions. Colors that appear frequently and that are most carefully differentiated are manufactured colors, especially dyes.<\/p>\n<p class=\"h2\" id=\"ColorsMentionedintheBible\">Colors Mentioned in the Bible<\/p>\n<p>Because the Hebrews perceived color differently than we do in Western culture, it is sometimes difficult to translate precisely the various Hebrew words denoting colors. Thus there is often a wide variation in translations of such words in English Bibles. To provide a base for comparison, this article will follow the <span>rsv<\/span> except as noted.<\/p>\n<p>Colors mentioned most often in the OT and NT are the following:<\/p>\n<p>“Black” is the translation of five words in the OT and one in the NT, expressing varying degrees of darkness. The words describe the color of lambs (Gn 30:32-33, 35, 40), hair (Lv 13:31, 37; Sg 5:11; Mt 5:36), skin (Jb 30:30), horses (Zec 6:2, 6; Rv 6:5), the sky (1 Kgs 18:45; Is 50:3; Jer 4:28), the day (Jb 3:5; Mi 3:6), the darkened sun (Rv 6:12), and an invading army (Jl 2:2). Job’s “blackness” (Jb 30:28) has been understood as disease or sadness.<\/p>\n<p>“Blue” probably refers to a blue-purple dye obtained from Mediterranean mollusks. A popular color, it was considered less desirable in antiquity than “royal” purple. Both dyes were produced in Tyre, which at one time had a monopoly on the manufacture of blue and purple dye (2 Chr 2:7, 14; Ez 27:24). Ships of Tyre had awnings of blue and purple (Ez 27:7). Blue was used in the tabernacle fabrics (Ex 26:1; Nm 4:6-9), the priests’ garments (Ex 28:5-6), in Solomon’s temple (2 Chr 2:7, 14), and in the Persian court (Est 1:6; 8:15). Blue is not mentioned in the NT.<\/p>\n<p>“Crimson” is the English translation of three different Hebrew words. This red color of varying shades was derived from certain insects. The word describes certain fabrics in Solomon’s temple (2 Chr 2:7, 14; 3:14) and was used figuratively to describe sin (Is 1:18). The word translated “crimsoned” to describe garments from Bozrah (63:1) probably means “vivid colors” rather than a specific hue.<\/p>\n<p>“Gray,” a color found only in the OT, is used exclusively to describe old age—as in gray hair or gray-headed (Gn 42:38; 44:29-31; Dt 32:25; 1 Sm 12:2; 1 Kgs 2:6, 9; Jb 15:10; Ps 71:18; Prv 20:29; Is 46:4; Hos 7:9). A different word used to describe dappled gray horses (Zec 6:3) probably means “spotted” or “speckled.”<\/p>\n<p>“Green” translates seven words in the OT and two in the NT. Most of the words refer to vegetation and are descriptive of the fresh or moist condition of plants rather than their color. The following are described as “green”: plants (Gn 1:30), trees (1 Kgs 14:23), branches (Jb 15:32), pastures (Ps 23:2; Jl 2:22), herbs (Ps 37:2), olive trees (Ps 52:8; Jer 11:16), thorns (Ps 58:9), leaves (Jer 17:8), grass (Mk 6:39; Rv 8:7), and wood (Lk 23:31). In addition to various plants, a dove’s wing (Ps 68:13), a couch (Sg 1:16), and a righteous person (Ps 92:14) are also described as “green.” Idolatrous worship practices took place under “every green tree” (Dt 12:2; 2 Kgs 16:4; Is 57:5; Jer 2:20; Ez 6:13), although the word actually describes the luxurious growth of the leaves rather than their color.<\/p>\n<p>Another word, “greenish,” is derived from one of the OT words for “green” and refers to disease (Lv 13:49) and fungus that forms on the walls of houses (14:37).<\/p>\n<p>“Purple” was the most highly valued dye in the ancient world. Encompassing shades varying from actual purple to red, it was obtained from mollusks of the Gastropoda class. The first people to use the dye were perhaps the ancient Phoenicians, whose name may come from a Greek word meaning “bloodred.” At any rate, the Phoenicians monopolized the purple industry for many years. Some fabrics were described as being purple: those used in the tabernacle (Ex 25:4; 26:1), in the garments of the priests (28:5-8, 15, 33), in Solomon’s temple (2 Chr 2:7), in the upholstery of Solomon’s chariot (Sg 3:10), and in decorations of the Persian court (Est 1:6). Purple was customarily worn by wealthy people and royalty (Jgs 8:26; Prv 31:22; Dn 5:7). Mordecai was rewarded with a garment of purple (Est 8:15). Daniel was given a similar garment (Dn 5:29). It was worn by Assyrian soldiers (Ez 23:6). Jeremiah described idols that were robed in blue and purple garments (Jer 10:9). Ships of Tyre had awnings of blue and purple (Ez 27:7), and purple dye was an item of trade between Tyre and the people of Aram (v 16). It is used once to describe the color of hair (Sg 7:5).<\/p>\n<p>References to purple in the NT are fewer than in the OT but affirm the continued economic importance of the dye. Purple clothing denoted wealth (Lk 16:19). Jesus was robed in purple by Roman soldiers (Mk 15:17, 20; Jn 19:2, 5; cf. Mt 27:28, “scarlet”). The purple and scarlet garment of the harlot Babylon symbolized royal rank (Rv 17:4). Lydia of Thyatira was a seller of purple fabrics (Acts 16:14).<\/p>\n<p>“Red” frequently refers to the natural color of certain objects mentioned in the Bible: skin (Gn 25:25), pottage (v 30), the eye (49:12, though the word used here may mean “sparkling” or “dark”), a sacrificial heifer (Nm 19:2), water (2 Kgs 3:22), the face of a weeping person (Jb 16:16), wine (Prv 23:31), the eyes of one drinking wine (v 29), clothing (Is 63:2), a shield (Na 2:3), and horses (Zec 1:8; 6:2). It is used figuratively to describe sin (Is 1:18). A leprous disease (Lv 13:49), a spot on the skin (vv 19, 24, 42-43), and fungus on the wall of a house (14:37) were discolored with a reddish hue. The Red Sea is mentioned frequently in the OT (Ex 10:19; 15:4), but the Hebrew words thus translated actually mean “Sea of Reeds.” However, in the NT the Greek word is actually the word “red” (Acts 7:36; Heb 11:29). In the NT, red is used to describe the color of the sky (Mt 16:2-3), a horse (Rv 6:4), and a dragon (12:3).<\/p>\n<p>“Scarlet,” a brilliant red hue derived from certain insects, was used for fabrics and yarns and was highly valued in the ancient world (Rv 18:12). It is difficult to distinguish between “scarlet” and “crimson” in the Bible. A scarlet thread was bound to the hand of Zerah at birth (Gn 38:28, 30). The word describes certain fabrics in the tabernacle (Ex 25:4; 26:1, 31, 36; 27:16), the priests’ garments (28:5-8, 15, 33), rope (Jos 2:18, 21), clothing (2 Sm 1:24; Prv 31:21; Jer 4:30), lips (Sg 4:3), and soldiers’ uniforms (Na 2:3). Some kind of scarlet material was used during the ratification of the covenant at Sinai (Heb 9:19), for the cleansing of a leper (Lv 14:4-6) and of a house (vv 49-52), for covering the articles on the table of the bread of the Presence (Nm 4:8), and for the ritual of the red heifer (19:6). Matthew described Jesus’ robe at his trial as scarlet (Mt 27:28). The woman of Revelation 17:3-4 was dressed in purple and scarlet and seated upon a scarlet beast. The luxury associated with Rome is suggested by the description of clothing of purple and scarlet (Rv 18:16). Scarlet, like crimson and red, is also used figuratively of sins (Is 1:18).<\/p>\n<p> “White” translates a number of words found in the Bible. It is generally the color of natural objects such as goats (Gn 30:35), hair (Lv 13:10; Mt 5:36; Rv 1:14), diseased skin (Ex 4:6; Lv 13:4, 17), manna (Ex 16:31), snow (2 Kgs 5:27), milk and teeth (Gn 49:12), horses (Zec 1:8; 6:3; Rv 6:2; 19:11), a donkey (Jgs 5:10, <span>kjv<\/span>; <span>rsv<\/span> “tawny”), wool (Ez 27:18), special stones (Rv 2:17), light (Mt 17:2), clouds (Rv 14:14), and fields ready for harvest (Jn 4:35). It is used to describe the color of curtains (Est 1:6), clothing (Est 8:15; Eccl 9:8; Dn 7:9; Mk 16:5; Rv 3:5, 18; 4:4), the garments of angels (Jn 20:12; Acts 1:10), and a throne (Rv 20:11). It is used figuratively to describe cleansing from sin (Ps 51:7; Is 1:18; Dn 12:10) and the appearance of princes (Lam 4:7).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing; Dye, Dyeing, Dyer.<\/p>","summary_ro":"COLOR The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages. The word most frequently translated “colour” in the kjv literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the rsv. Other words translated as “color” in the rsv refer t...","summary_en":"COLOR The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages. The word most frequently translated “colour” in the kjv literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the rsv. Other words translated as “color” in the rsv refer t...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32571,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Red Sea","title_en":"Red Sea","content_ro":"<h3>RED SEA<\/h3>\n<p>Arm of the Indian Ocean, extending to the northwest and lying between the continents of Africa and Asia. It is a long, narrow body of water, some 1,350 miles (2,172.2 kilometers) long and averaging 180 miles (289.6 kilometers) in width. It is flanked on the east by the Arabian Peninsula, while its African shore includes Egypt, the Sudan, Eritrea, and Ethiopia. At the northwest, the peninsula of Sinai juts into the sea, with the Gulf of Suez on the west and the Gulf of Aqaba on the east. At the northwestern end of the Gulf of Suez is the city of Suez and the water connection with the Mediterranean Sea via the Suez Canal. At the tip of the Gulf of Aqaba is the Israeli port of Eilat and the sole Jordanian port, Aqaba. The waters of this sea are extremely rich in aquatic life; the fish and other animal life from the Red Sea could provide much of the food needs for this part of the world. There are few cities, few good roads, and little arable land adjoining the Red Sea.<\/p>\n<p>In the Hebrew OT the Red Sea is called the “Sea of Reeds” or “Sea of Rushes,” but English translations ordinarily give “Red Sea,” following the Septuagint. This body of water could be different from what is known today as the Red Sea. In the NT the only references to the Red Sea by that name are in the defense of Stephen before the council (Acts 7:36) and in the “heroes of faith” chapter (Heb 11:29).<\/p>\n<p>The crossing of the Red Sea by the Israelites at the time of the exodus is one of the most celebrated events of Hebrew history and has been memorialized by the Jewish people to the present time. The place of this crossing is much debated, but wherever it occurred, it is evident that the water was too deep to wade across and the distance too far to swim. And it was deep enough to cover all the Egyptian army and wide enough to drown all of their number. Confronted by the sea and closely pursued by the crack troops and skilled chariotry of the best army in the world at that time, the Israelites were delivered by the direct intervention of the Lord, who used an east wind to make a channel for their passage upon the bed of the sea (see Ex 14:10-31).<\/p>\n<p>When the Lord overwhelmed the Egyptian forces in the sea, the deliverance of the Israelites from the Egyptian threat was complete. This victory was celebrated by songs (Ex 15:1-21) and was often recalled in accounts of the Lord’s works in behalf of Israel (see Jos 4:23; 24:6-7; Pss 106:7-9; 136:13-15). Even the people of Jericho heard what God did at the Red Sea and fear fell upon them (Jos 2:9-10).<\/p>\n<p>The route taken by Israel paralleled the eastern shore of the Gulf of Suez for some distance. After they left Elim, they camped beside the sea (Nm 33:9-11). Then they turned inland to head for Mt Sinai.<\/p>\n<p>From Sinai they headed northeast, paralleling the Gulf of Aqaba as closely as possible and certainly touching the Red Sea at Ezion-geber (Nm 33:35). Following their failure to enter Canaan from Kadesh-barnea and their defeat at Hormah, they turned south to the point at which Mt Seir approaches the Gulf of Aqaba (cf. Dt 2:8).<\/p>\n<p>The southernmost border of the Promised Land is indicated as the Red Sea (Ex 23:31). Solomon’s kingdom extended to the Gulf of Aqaba, for at Ezion-geber near Eloth he built a fleet of ships that went to Ophir, from which gold and other precious and exotic commodities were brought (1 Kgs 9:26-28; cf. 2 Chr 8:17-18). Later, Jehoshaphat attempted to do the same, but his ships were wrecked at Ezion-geber (1 Kgs 22:48; 2 Chr 20:36-37).<\/p>\n<p><em>See also<\/em> Exodus, The; Exodus, Book of.<\/p>","content_en":"<h3>RED SEA<\/h3>\n<p>Arm of the Indian Ocean, extending to the northwest and lying between the continents of Africa and Asia. It is a long, narrow body of water, some 1,350 miles (2,172.2 kilometers) long and averaging 180 miles (289.6 kilometers) in width. It is flanked on the east by the Arabian Peninsula, while its African shore includes Egypt, the Sudan, Eritrea, and Ethiopia. At the northwest, the peninsula of Sinai juts into the sea, with the Gulf of Suez on the west and the Gulf of Aqaba on the east. At the northwestern end of the Gulf of Suez is the city of Suez and the water connection with the Mediterranean Sea via the Suez Canal. At the tip of the Gulf of Aqaba is the Israeli port of Eilat and the sole Jordanian port, Aqaba. The waters of this sea are extremely rich in aquatic life; the fish and other animal life from the Red Sea could provide much of the food needs for this part of the world. There are few cities, few good roads, and little arable land adjoining the Red Sea.<\/p>\n<p>In the Hebrew OT the Red Sea is called the “Sea of Reeds” or “Sea of Rushes,” but English translations ordinarily give “Red Sea,” following the Septuagint. This body of water could be different from what is known today as the Red Sea. In the NT the only references to the Red Sea by that name are in the defense of Stephen before the council (Acts 7:36) and in the “heroes of faith” chapter (Heb 11:29).<\/p>\n<p>The crossing of the Red Sea by the Israelites at the time of the exodus is one of the most celebrated events of Hebrew history and has been memorialized by the Jewish people to the present time. The place of this crossing is much debated, but wherever it occurred, it is evident that the water was too deep to wade across and the distance too far to swim. And it was deep enough to cover all the Egyptian army and wide enough to drown all of their number. Confronted by the sea and closely pursued by the crack troops and skilled chariotry of the best army in the world at that time, the Israelites were delivered by the direct intervention of the Lord, who used an east wind to make a channel for their passage upon the bed of the sea (see Ex 14:10-31).<\/p>\n<p>When the Lord overwhelmed the Egyptian forces in the sea, the deliverance of the Israelites from the Egyptian threat was complete. This victory was celebrated by songs (Ex 15:1-21) and was often recalled in accounts of the Lord’s works in behalf of Israel (see Jos 4:23; 24:6-7; Pss 106:7-9; 136:13-15). Even the people of Jericho heard what God did at the Red Sea and fear fell upon them (Jos 2:9-10).<\/p>\n<p>The route taken by Israel paralleled the eastern shore of the Gulf of Suez for some distance. After they left Elim, they camped beside the sea (Nm 33:9-11). Then they turned inland to head for Mt Sinai.<\/p>\n<p>From Sinai they headed northeast, paralleling the Gulf of Aqaba as closely as possible and certainly touching the Red Sea at Ezion-geber (Nm 33:35). Following their failure to enter Canaan from Kadesh-barnea and their defeat at Hormah, they turned south to the point at which Mt Seir approaches the Gulf of Aqaba (cf. Dt 2:8).<\/p>\n<p>The southernmost border of the Promised Land is indicated as the Red Sea (Ex 23:31). Solomon’s kingdom extended to the Gulf of Aqaba, for at Ezion-geber near Eloth he built a fleet of ships that went to Ophir, from which gold and other precious and exotic commodities were brought (1 Kgs 9:26-28; cf. 2 Chr 8:17-18). Later, Jehoshaphat attempted to do the same, but his ships were wrecked at Ezion-geber (1 Kgs 22:48; 2 Chr 20:36-37).<\/p>\n<p><em>See also<\/em> Exodus, The; Exodus, Book of.<\/p>","summary_ro":"RED SEA Arm of the Indian Ocean, extending to the northwest and lying between the continents of Africa and Asia. It is a long, narrow body of water, some 1,350 miles (2,172.2 kilometers) long and averaging 180 miles (289.6 kilometers) in width. It is flanked on the east by the Arabian Peninsula, while its African shore includes Egypt, the Sudan, Eritrea, and Ethiopia. At the northwest, the peninsula of Sinai juts into the sea, with the Gulf of Suez on the west and the Gulf of Aqaba on the eas...","summary_en":"RED SEA Arm of the Indian Ocean, extending to the northwest and lying between the continents of Africa and Asia. It is a long, narrow body of water, some 1,350 miles (2,172.2 kilometers) long and averaging 180 miles (289.6 kilometers) in width. It is flanked on the east by the Arabian Peninsula, while its African shore includes Egypt, the Sudan, Eritrea, and Ethiopia. At the northwest, the peninsula of Sinai juts into the sea, with the Gulf of Suez on the west and the Gulf of Aqaba on the eas...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58916,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:29","title_en":"Study Note: Evrei 11:29","content_ro":"<p><strong>11:29<\/strong> The rescue <em>through the Red Sea<\/em> (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify <em>faith<\/em><em>,<\/em> but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.<\/p>","content_en":"<p><strong>11:29<\/strong> The rescue <em>through the Red Sea<\/em> (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify <em>faith<\/em><em>,<\/em> but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.<\/p>","summary_ro":"11:29 The rescue through the Red Sea (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify faith, but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.","summary_en":"11:29 The rescue through the Red Sea (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify faith, but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86542,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:29","title_en":"Study Note: Evrei 11:29","content_ro":"<p><strong>11:29<\/strong> The rescue <em>through the Red Sea<\/em> (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify <em>faith<\/em><em>,<\/em> but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.<\/p>","content_en":"<p><strong>11:29<\/strong> The rescue <em>through the Red Sea<\/em> (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify <em>faith<\/em><em>,<\/em> but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.<\/p>","summary_ro":"11:29 The rescue through the Red Sea (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify faith, but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.","summary_en":"11:29 The rescue through the Red Sea (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify faith, but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114168,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:29","title_en":"Study Note: Evrei 11:29","content_ro":"<p><strong>11:29<\/strong> The rescue <em>through the Red Sea<\/em> (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify <em>faith<\/em><em>,<\/em> but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.<\/p>","content_en":"<p><strong>11:29<\/strong> The rescue <em>through the Red Sea<\/em> (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify <em>faith<\/em><em>,<\/em> but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.<\/p>","summary_ro":"11:29 The rescue through the Red Sea (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify faith, but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.","summary_en":"11:29 The rescue through the Red Sea (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify faith, but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141794,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:29","title_en":"Study Note: Evrei 11:29","content_ro":"<p><strong>11:29<\/strong> The rescue <em>through the Red Sea<\/em> (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify <em>faith<\/em><em>,<\/em> but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.<\/p>","content_en":"<p><strong>11:29<\/strong> The rescue <em>through the Red Sea<\/em> (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify <em>faith<\/em><em>,<\/em> but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.<\/p>","summary_ro":"11:29 The rescue through the Red Sea (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify faith, but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.","summary_en":"11:29 The rescue through the Red Sea (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify faith, but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":41099,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joshua","title_en":"Joshua","content_ro":"<h3>Joshua<\/h3>\n<p>Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership.<\/p>\n<p>Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immediately (Num 13:22–14:9), and as a result, of the twelve spies, only they entered Canaan (Num 14:30, 36-38).<\/p>\n<p>God directed Moses to designate Joshua as his successor (Num 27:15-23; Deut 34:9). After Moses died, Joshua led Israel across the Jordan River (Josh 1:1-18; 3:1–4:24) to the conquest of Jericho (6:1-27). When Israel suffered defeat at Ai, Joshua turned to the Lord and followed his instructions to purge Israel of sin (7:1-26); then Israel conquered Ai (8:1-29). Following God’s instructions to Moses (Deut 11:29-32; 27:1–28:68), Joshua built an altar on Mount Ebal (Josh 8:30-32) and read the blessings and curses of the covenant (8:33-35). Joshua conducted campaigns against two coalitions of Canaanite kings, a southern and a northern coalition (10:1-43; 11:1-15). Joshua’s victories in these campaigns opened the hill country to settlement by the Israelites.<\/p>\n<p>After supervising the allotment of territories to the tribes of Israel, Joshua received his own portion in the land of Ephraim (19:49-50). He established the cities of refuge (20:1-9) and the Levitical cities (ch 21:1-45) and released the 2½ tribes that had settled east of the Jordan River to return home (22:1-9). As he grew old, Joshua charged Israel to remain faithful to God (23:1–24:28). His farewell message at Shechem summarized God’s dealings with Israel and concluded with the familiar challenge, “Choose today whom you will serve. . . . But as for me and my family, we will serve the <span>Lord<\/span>” (24:15). Joshua died at the age of 110 and was buried in Timnath-serah (Josh 24:29-30; Judg 2:8-9).<\/p>\n<p>Joshua demonstrated exceptional faithfulness throughout his life, except in dealing with the Gibeonites (Josh 9:1-27), when he neglected to consult the Lord regarding a decision. Israel served God faithfully under Joshua and the elders Joshua trained (Josh 24:31; Judg 2:7). Stephen mentions Joshua in his martyr’s sermon (Acts 7:45), and the writer of Hebrews uses Joshua’s conquest of Jericho as an illustration of faith (Heb 11:30). It is fitting that Joshua and Jesus are the same name in Hebrew: Joshua led Israel into physical salvation in Canaan; Jesus leads all who believe in him into eternal salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:8-15; Num 13:1–14:38; 27:15-23; 34:17; Deut 34:9; Josh 1:1-18; 4:1–24:33; Judg 2:6-9; Heb 11:30<\/p>","content_en":"<h3>Joshua<\/h3>\n<p>Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership.<\/p>\n<p>Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immediately (Num 13:22–14:9), and as a result, of the twelve spies, only they entered Canaan (Num 14:30, 36-38).<\/p>\n<p>God directed Moses to designate Joshua as his successor (Num 27:15-23; Deut 34:9). After Moses died, Joshua led Israel across the Jordan River (Josh 1:1-18; 3:1–4:24) to the conquest of Jericho (6:1-27). When Israel suffered defeat at Ai, Joshua turned to the Lord and followed his instructions to purge Israel of sin (7:1-26); then Israel conquered Ai (8:1-29). Following God’s instructions to Moses (Deut 11:29-32; 27:1–28:68), Joshua built an altar on Mount Ebal (Josh 8:30-32) and read the blessings and curses of the covenant (8:33-35). Joshua conducted campaigns against two coalitions of Canaanite kings, a southern and a northern coalition (10:1-43; 11:1-15). Joshua’s victories in these campaigns opened the hill country to settlement by the Israelites.<\/p>\n<p>After supervising the allotment of territories to the tribes of Israel, Joshua received his own portion in the land of Ephraim (19:49-50). He established the cities of refuge (20:1-9) and the Levitical cities (ch 21:1-45) and released the 2½ tribes that had settled east of the Jordan River to return home (22:1-9). As he grew old, Joshua charged Israel to remain faithful to God (23:1–24:28). His farewell message at Shechem summarized God’s dealings with Israel and concluded with the familiar challenge, “Choose today whom you will serve. . . . But as for me and my family, we will serve the <span>Lord<\/span>” (24:15). Joshua died at the age of 110 and was buried in Timnath-serah (Josh 24:29-30; Judg 2:8-9).<\/p>\n<p>Joshua demonstrated exceptional faithfulness throughout his life, except in dealing with the Gibeonites (Josh 9:1-27), when he neglected to consult the Lord regarding a decision. Israel served God faithfully under Joshua and the elders Joshua trained (Josh 24:31; Judg 2:7). Stephen mentions Joshua in his martyr’s sermon (Acts 7:45), and the writer of Hebrews uses Joshua’s conquest of Jericho as an illustration of faith (Heb 11:30). It is fitting that Joshua and Jesus are the same name in Hebrew: Joshua led Israel into physical salvation in Canaan; Jesus leads all who believe in him into eternal salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:8-15; Num 13:1–14:38; 27:15-23; 34:17; Deut 34:9; Josh 1:1-18; 4:1–24:33; Judg 2:6-9; Heb 11:30<\/p>","summary_ro":"Joshua Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership. Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immed...","summary_en":"Joshua Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership. Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immed...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68725,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joshua","title_en":"Joshua","content_ro":"<h3>Joshua<\/h3>\n<p>Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership.<\/p>\n<p>Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immediately (Num 13:22–14:9), and as a result, of the twelve spies, only they entered Canaan (Num 14:30, 36-38).<\/p>\n<p>God directed Moses to designate Joshua as his successor (Num 27:15-23; Deut 34:9). After Moses died, Joshua led Israel across the Jordan River (Josh 1:1-18; 3:1–4:24) to the conquest of Jericho (6:1-27). When Israel suffered defeat at Ai, Joshua turned to the Lord and followed his instructions to purge Israel of sin (7:1-26); then Israel conquered Ai (8:1-29). Following God’s instructions to Moses (Deut 11:29-32; 27:1–28:68), Joshua built an altar on Mount Ebal (Josh 8:30-32) and read the blessings and curses of the covenant (8:33-35). Joshua conducted campaigns against two coalitions of Canaanite kings, a southern and a northern coalition (10:1-43; 11:1-15). Joshua’s victories in these campaigns opened the hill country to settlement by the Israelites.<\/p>\n<p>After supervising the allotment of territories to the tribes of Israel, Joshua received his own portion in the land of Ephraim (19:49-50). He established the cities of refuge (20:1-9) and the Levitical cities (ch 21:1-45) and released the 2½ tribes that had settled east of the Jordan River to return home (22:1-9). As he grew old, Joshua charged Israel to remain faithful to God (23:1–24:28). His farewell message at Shechem summarized God’s dealings with Israel and concluded with the familiar challenge, “Choose today whom you will serve. . . . But as for me and my family, we will serve the <span>Lord<\/span>” (24:15). Joshua died at the age of 110 and was buried in Timnath-serah (Josh 24:29-30; Judg 2:8-9).<\/p>\n<p>Joshua demonstrated exceptional faithfulness throughout his life, except in dealing with the Gibeonites (Josh 9:1-27), when he neglected to consult the Lord regarding a decision. Israel served God faithfully under Joshua and the elders Joshua trained (Josh 24:31; Judg 2:7). Stephen mentions Joshua in his martyr’s sermon (Acts 7:45), and the writer of Hebrews uses Joshua’s conquest of Jericho as an illustration of faith (Heb 11:30). It is fitting that Joshua and Jesus are the same name in Hebrew: Joshua led Israel into physical salvation in Canaan; Jesus leads all who believe in him into eternal salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:8-15; Num 13:1–14:38; 27:15-23; 34:17; Deut 34:9; Josh 1:1-18; 4:1–24:33; Judg 2:6-9; Heb 11:30<\/p>","content_en":"<h3>Joshua<\/h3>\n<p>Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership.<\/p>\n<p>Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immediately (Num 13:22–14:9), and as a result, of the twelve spies, only they entered Canaan (Num 14:30, 36-38).<\/p>\n<p>God directed Moses to designate Joshua as his successor (Num 27:15-23; Deut 34:9). After Moses died, Joshua led Israel across the Jordan River (Josh 1:1-18; 3:1–4:24) to the conquest of Jericho (6:1-27). When Israel suffered defeat at Ai, Joshua turned to the Lord and followed his instructions to purge Israel of sin (7:1-26); then Israel conquered Ai (8:1-29). Following God’s instructions to Moses (Deut 11:29-32; 27:1–28:68), Joshua built an altar on Mount Ebal (Josh 8:30-32) and read the blessings and curses of the covenant (8:33-35). Joshua conducted campaigns against two coalitions of Canaanite kings, a southern and a northern coalition (10:1-43; 11:1-15). Joshua’s victories in these campaigns opened the hill country to settlement by the Israelites.<\/p>\n<p>After supervising the allotment of territories to the tribes of Israel, Joshua received his own portion in the land of Ephraim (19:49-50). He established the cities of refuge (20:1-9) and the Levitical cities (ch 21:1-45) and released the 2½ tribes that had settled east of the Jordan River to return home (22:1-9). As he grew old, Joshua charged Israel to remain faithful to God (23:1–24:28). His farewell message at Shechem summarized God’s dealings with Israel and concluded with the familiar challenge, “Choose today whom you will serve. . . . But as for me and my family, we will serve the <span>Lord<\/span>” (24:15). Joshua died at the age of 110 and was buried in Timnath-serah (Josh 24:29-30; Judg 2:8-9).<\/p>\n<p>Joshua demonstrated exceptional faithfulness throughout his life, except in dealing with the Gibeonites (Josh 9:1-27), when he neglected to consult the Lord regarding a decision. Israel served God faithfully under Joshua and the elders Joshua trained (Josh 24:31; Judg 2:7). Stephen mentions Joshua in his martyr’s sermon (Acts 7:45), and the writer of Hebrews uses Joshua’s conquest of Jericho as an illustration of faith (Heb 11:30). It is fitting that Joshua and Jesus are the same name in Hebrew: Joshua led Israel into physical salvation in Canaan; Jesus leads all who believe in him into eternal salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:8-15; Num 13:1–14:38; 27:15-23; 34:17; Deut 34:9; Josh 1:1-18; 4:1–24:33; Judg 2:6-9; Heb 11:30<\/p>","summary_ro":"Joshua Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership. Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immed...","summary_en":"Joshua Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership. Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immed...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96351,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joshua","title_en":"Joshua","content_ro":"<h3>Joshua<\/h3>\n<p>Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership.<\/p>\n<p>Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immediately (Num 13:22–14:9), and as a result, of the twelve spies, only they entered Canaan (Num 14:30, 36-38).<\/p>\n<p>God directed Moses to designate Joshua as his successor (Num 27:15-23; Deut 34:9). After Moses died, Joshua led Israel across the Jordan River (Josh 1:1-18; 3:1–4:24) to the conquest of Jericho (6:1-27). When Israel suffered defeat at Ai, Joshua turned to the Lord and followed his instructions to purge Israel of sin (7:1-26); then Israel conquered Ai (8:1-29). Following God’s instructions to Moses (Deut 11:29-32; 27:1–28:68), Joshua built an altar on Mount Ebal (Josh 8:30-32) and read the blessings and curses of the covenant (8:33-35). Joshua conducted campaigns against two coalitions of Canaanite kings, a southern and a northern coalition (10:1-43; 11:1-15). Joshua’s victories in these campaigns opened the hill country to settlement by the Israelites.<\/p>\n<p>After supervising the allotment of territories to the tribes of Israel, Joshua received his own portion in the land of Ephraim (19:49-50). He established the cities of refuge (20:1-9) and the Levitical cities (ch 21:1-45) and released the 2½ tribes that had settled east of the Jordan River to return home (22:1-9). As he grew old, Joshua charged Israel to remain faithful to God (23:1–24:28). His farewell message at Shechem summarized God’s dealings with Israel and concluded with the familiar challenge, “Choose today whom you will serve. . . . But as for me and my family, we will serve the <span>Lord<\/span>” (24:15). Joshua died at the age of 110 and was buried in Timnath-serah (Josh 24:29-30; Judg 2:8-9).<\/p>\n<p>Joshua demonstrated exceptional faithfulness throughout his life, except in dealing with the Gibeonites (Josh 9:1-27), when he neglected to consult the Lord regarding a decision. Israel served God faithfully under Joshua and the elders Joshua trained (Josh 24:31; Judg 2:7). Stephen mentions Joshua in his martyr’s sermon (Acts 7:45), and the writer of Hebrews uses Joshua’s conquest of Jericho as an illustration of faith (Heb 11:30). It is fitting that Joshua and Jesus are the same name in Hebrew: Joshua led Israel into physical salvation in Canaan; Jesus leads all who believe in him into eternal salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:8-15; Num 13:1–14:38; 27:15-23; 34:17; Deut 34:9; Josh 1:1-18; 4:1–24:33; Judg 2:6-9; Heb 11:30<\/p>","content_en":"<h3>Joshua<\/h3>\n<p>Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership.<\/p>\n<p>Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immediately (Num 13:22–14:9), and as a result, of the twelve spies, only they entered Canaan (Num 14:30, 36-38).<\/p>\n<p>God directed Moses to designate Joshua as his successor (Num 27:15-23; Deut 34:9). After Moses died, Joshua led Israel across the Jordan River (Josh 1:1-18; 3:1–4:24) to the conquest of Jericho (6:1-27). When Israel suffered defeat at Ai, Joshua turned to the Lord and followed his instructions to purge Israel of sin (7:1-26); then Israel conquered Ai (8:1-29). Following God’s instructions to Moses (Deut 11:29-32; 27:1–28:68), Joshua built an altar on Mount Ebal (Josh 8:30-32) and read the blessings and curses of the covenant (8:33-35). Joshua conducted campaigns against two coalitions of Canaanite kings, a southern and a northern coalition (10:1-43; 11:1-15). Joshua’s victories in these campaigns opened the hill country to settlement by the Israelites.<\/p>\n<p>After supervising the allotment of territories to the tribes of Israel, Joshua received his own portion in the land of Ephraim (19:49-50). He established the cities of refuge (20:1-9) and the Levitical cities (ch 21:1-45) and released the 2½ tribes that had settled east of the Jordan River to return home (22:1-9). As he grew old, Joshua charged Israel to remain faithful to God (23:1–24:28). His farewell message at Shechem summarized God’s dealings with Israel and concluded with the familiar challenge, “Choose today whom you will serve. . . . But as for me and my family, we will serve the <span>Lord<\/span>” (24:15). Joshua died at the age of 110 and was buried in Timnath-serah (Josh 24:29-30; Judg 2:8-9).<\/p>\n<p>Joshua demonstrated exceptional faithfulness throughout his life, except in dealing with the Gibeonites (Josh 9:1-27), when he neglected to consult the Lord regarding a decision. Israel served God faithfully under Joshua and the elders Joshua trained (Josh 24:31; Judg 2:7). Stephen mentions Joshua in his martyr’s sermon (Acts 7:45), and the writer of Hebrews uses Joshua’s conquest of Jericho as an illustration of faith (Heb 11:30). It is fitting that Joshua and Jesus are the same name in Hebrew: Joshua led Israel into physical salvation in Canaan; Jesus leads all who believe in him into eternal salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:8-15; Num 13:1–14:38; 27:15-23; 34:17; Deut 34:9; Josh 1:1-18; 4:1–24:33; Judg 2:6-9; Heb 11:30<\/p>","summary_ro":"Joshua Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership. Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immed...","summary_en":"Joshua Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership. Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immed...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123977,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joshua","title_en":"Joshua","content_ro":"<h3>Joshua<\/h3>\n<p>Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership.<\/p>\n<p>Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immediately (Num 13:22–14:9), and as a result, of the twelve spies, only they entered Canaan (Num 14:30, 36-38).<\/p>\n<p>God directed Moses to designate Joshua as his successor (Num 27:15-23; Deut 34:9). After Moses died, Joshua led Israel across the Jordan River (Josh 1:1-18; 3:1–4:24) to the conquest of Jericho (6:1-27). When Israel suffered defeat at Ai, Joshua turned to the Lord and followed his instructions to purge Israel of sin (7:1-26); then Israel conquered Ai (8:1-29). Following God’s instructions to Moses (Deut 11:29-32; 27:1–28:68), Joshua built an altar on Mount Ebal (Josh 8:30-32) and read the blessings and curses of the covenant (8:33-35). Joshua conducted campaigns against two coalitions of Canaanite kings, a southern and a northern coalition (10:1-43; 11:1-15). Joshua’s victories in these campaigns opened the hill country to settlement by the Israelites.<\/p>\n<p>After supervising the allotment of territories to the tribes of Israel, Joshua received his own portion in the land of Ephraim (19:49-50). He established the cities of refuge (20:1-9) and the Levitical cities (ch 21:1-45) and released the 2½ tribes that had settled east of the Jordan River to return home (22:1-9). As he grew old, Joshua charged Israel to remain faithful to God (23:1–24:28). His farewell message at Shechem summarized God’s dealings with Israel and concluded with the familiar challenge, “Choose today whom you will serve. . . . But as for me and my family, we will serve the <span>Lord<\/span>” (24:15). Joshua died at the age of 110 and was buried in Timnath-serah (Josh 24:29-30; Judg 2:8-9).<\/p>\n<p>Joshua demonstrated exceptional faithfulness throughout his life, except in dealing with the Gibeonites (Josh 9:1-27), when he neglected to consult the Lord regarding a decision. Israel served God faithfully under Joshua and the elders Joshua trained (Josh 24:31; Judg 2:7). Stephen mentions Joshua in his martyr’s sermon (Acts 7:45), and the writer of Hebrews uses Joshua’s conquest of Jericho as an illustration of faith (Heb 11:30). It is fitting that Joshua and Jesus are the same name in Hebrew: Joshua led Israel into physical salvation in Canaan; Jesus leads all who believe in him into eternal salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:8-15; Num 13:1–14:38; 27:15-23; 34:17; Deut 34:9; Josh 1:1-18; 4:1–24:33; Judg 2:6-9; Heb 11:30<\/p>","content_en":"<h3>Joshua<\/h3>\n<p>Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership.<\/p>\n<p>Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immediately (Num 13:22–14:9), and as a result, of the twelve spies, only they entered Canaan (Num 14:30, 36-38).<\/p>\n<p>God directed Moses to designate Joshua as his successor (Num 27:15-23; Deut 34:9). After Moses died, Joshua led Israel across the Jordan River (Josh 1:1-18; 3:1–4:24) to the conquest of Jericho (6:1-27). When Israel suffered defeat at Ai, Joshua turned to the Lord and followed his instructions to purge Israel of sin (7:1-26); then Israel conquered Ai (8:1-29). Following God’s instructions to Moses (Deut 11:29-32; 27:1–28:68), Joshua built an altar on Mount Ebal (Josh 8:30-32) and read the blessings and curses of the covenant (8:33-35). Joshua conducted campaigns against two coalitions of Canaanite kings, a southern and a northern coalition (10:1-43; 11:1-15). Joshua’s victories in these campaigns opened the hill country to settlement by the Israelites.<\/p>\n<p>After supervising the allotment of territories to the tribes of Israel, Joshua received his own portion in the land of Ephraim (19:49-50). He established the cities of refuge (20:1-9) and the Levitical cities (ch 21:1-45) and released the 2½ tribes that had settled east of the Jordan River to return home (22:1-9). As he grew old, Joshua charged Israel to remain faithful to God (23:1–24:28). His farewell message at Shechem summarized God’s dealings with Israel and concluded with the familiar challenge, “Choose today whom you will serve. . . . But as for me and my family, we will serve the <span>Lord<\/span>” (24:15). Joshua died at the age of 110 and was buried in Timnath-serah (Josh 24:29-30; Judg 2:8-9).<\/p>\n<p>Joshua demonstrated exceptional faithfulness throughout his life, except in dealing with the Gibeonites (Josh 9:1-27), when he neglected to consult the Lord regarding a decision. Israel served God faithfully under Joshua and the elders Joshua trained (Josh 24:31; Judg 2:7). Stephen mentions Joshua in his martyr’s sermon (Acts 7:45), and the writer of Hebrews uses Joshua’s conquest of Jericho as an illustration of faith (Heb 11:30). It is fitting that Joshua and Jesus are the same name in Hebrew: Joshua led Israel into physical salvation in Canaan; Jesus leads all who believe in him into eternal salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:8-15; Num 13:1–14:38; 27:15-23; 34:17; Deut 34:9; Josh 1:1-18; 4:1–24:33; Judg 2:6-9; Heb 11:30<\/p>","summary_ro":"Joshua Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership. Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immed...","summary_en":"Joshua Joshua, son of Nun, was Moses’ assistant and successor as Israel’s leader. Joshua brought the young nation across the Jordan River into the Promised Land of Canaan, faithfully following God’s leadership. Before Israel reached Mount Sinai, Joshua led Israel’s warriors when Amalek attacked Israel (Exod 17:8-13). Shortly thereafter, he was among the twelve men Moses sent to scout the Promised Land (Num 13:1-16). Against popular opinion, Joshua and Caleb urged Israel to occupy Canaan immed...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58917,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:30","title_en":"Study Note: Evrei 11:30","content_ro":"<p><strong>11:30<\/strong> The conquest of <em>Jericho<\/em> (Josh 5:13–6:27) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.<\/p>","content_en":"<p><strong>11:30<\/strong> The conquest of <em>Jericho<\/em> (Josh 5:13–6:27) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.<\/p>","summary_ro":"11:30 The conquest of Jericho (Josh 5:13–6:27) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.","summary_en":"11:30 The conquest of Jericho (Josh 5:13–6:27) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86543,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:30","title_en":"Study Note: Evrei 11:30","content_ro":"<p><strong>11:30<\/strong> The conquest of <em>Jericho<\/em> (Josh 5:13–6:27) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.<\/p>","content_en":"<p><strong>11:30<\/strong> The conquest of <em>Jericho<\/em> (Josh 5:13–6:27) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.<\/p>","summary_ro":"11:30 The conquest of Jericho (Josh 5:13–6:27) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.","summary_en":"11:30 The conquest of Jericho (Josh 5:13–6:27) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114169,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:30","title_en":"Study Note: Evrei 11:30","content_ro":"<p><strong>11:30<\/strong> The conquest of <em>Jericho<\/em> (Josh 5:13–6:27) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.<\/p>","content_en":"<p><strong>11:30<\/strong> The conquest of <em>Jericho<\/em> (Josh 5:13–6:27) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.<\/p>","summary_ro":"11:30 The conquest of Jericho (Josh 5:13–6:27) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.","summary_en":"11:30 The conquest of Jericho (Josh 5:13–6:27) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141795,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:30","title_en":"Study Note: Evrei 11:30","content_ro":"<p><strong>11:30<\/strong> The conquest of <em>Jericho<\/em> (Josh 5:13–6:27) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.<\/p>","content_en":"<p><strong>11:30<\/strong> The conquest of <em>Jericho<\/em> (Josh 5:13–6:27) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.<\/p>","summary_ro":"11:30 The conquest of Jericho (Josh 5:13–6:27) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.","summary_en":"11:30 The conquest of Jericho (Josh 5:13–6:27) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":41107,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Rahab","title_en":"Rahab","content_ro":"<h3>Rahab<\/h3>\n<p>Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho.<\/p> \n<p>Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record women innkeepers who were also prostitutes. If Rahab’s house was in fact an inn, it would have been a reasonable destination; Joshua’s scouts could hope they would not attract unwanted attention.<\/p>\n<p>Rahab’s arrangement with the scouts was a stirring declaration of faith in Yahweh, Israel’s God (Josh 2:8-21). As a Canaanite woman, Rahab would have practiced the fertility cult of Baal, god of the storm and life-giving rain, and of his consort Asherah, the mother earth goddess. Yet based on reports of Israel’s progress toward her land, Rahab recognized that Yahweh, the God of Israel, is “the supreme God of the heavens above and the earth below” (2:11).<\/p>\n<p>After Joshua’s conquest of Jericho, Rahab married Salmon of the tribe of Judah; she gave birth to a son, whom they named Boaz (Ruth 4:21; Matt 1:5). Thus, Rahab was the mother-in-law of Ruth, another foreign woman adopted into Israel. Rahab was also King David’s great-great-grandmother. She is listed with Moses, David, Samson, and Samuel as an example of faith demonstrated by good deeds (Heb 11:31; Jas 2:25). She is one of five women (including Mary) mentioned in Matthew’s genealogy of Jesus, the human family tree of God’s Son (Matt 1:5). Rahab bears especially poignant witness to the breathtaking scope of God’s grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 2:1-21; 6:17, 22-25; Matt 1:5; Heb 11:31; Jas 2:25<\/p>","content_en":"<h3>Rahab<\/h3>\n<p>Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho.<\/p> \n<p>Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record women innkeepers who were also prostitutes. If Rahab’s house was in fact an inn, it would have been a reasonable destination; Joshua’s scouts could hope they would not attract unwanted attention.<\/p>\n<p>Rahab’s arrangement with the scouts was a stirring declaration of faith in Yahweh, Israel’s God (Josh 2:8-21). As a Canaanite woman, Rahab would have practiced the fertility cult of Baal, god of the storm and life-giving rain, and of his consort Asherah, the mother earth goddess. Yet based on reports of Israel’s progress toward her land, Rahab recognized that Yahweh, the God of Israel, is “the supreme God of the heavens above and the earth below” (2:11).<\/p>\n<p>After Joshua’s conquest of Jericho, Rahab married Salmon of the tribe of Judah; she gave birth to a son, whom they named Boaz (Ruth 4:21; Matt 1:5). Thus, Rahab was the mother-in-law of Ruth, another foreign woman adopted into Israel. Rahab was also King David’s great-great-grandmother. She is listed with Moses, David, Samson, and Samuel as an example of faith demonstrated by good deeds (Heb 11:31; Jas 2:25). She is one of five women (including Mary) mentioned in Matthew’s genealogy of Jesus, the human family tree of God’s Son (Matt 1:5). Rahab bears especially poignant witness to the breathtaking scope of God’s grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 2:1-21; 6:17, 22-25; Matt 1:5; Heb 11:31; Jas 2:25<\/p>","summary_ro":"Rahab Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho. Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record wo...","summary_en":"Rahab Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho. Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record wo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68733,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Rahab","title_en":"Rahab","content_ro":"<h3>Rahab<\/h3>\n<p>Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho.<\/p> \n<p>Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record women innkeepers who were also prostitutes. If Rahab’s house was in fact an inn, it would have been a reasonable destination; Joshua’s scouts could hope they would not attract unwanted attention.<\/p>\n<p>Rahab’s arrangement with the scouts was a stirring declaration of faith in Yahweh, Israel’s God (Josh 2:8-21). As a Canaanite woman, Rahab would have practiced the fertility cult of Baal, god of the storm and life-giving rain, and of his consort Asherah, the mother earth goddess. Yet based on reports of Israel’s progress toward her land, Rahab recognized that Yahweh, the God of Israel, is “the supreme God of the heavens above and the earth below” (2:11).<\/p>\n<p>After Joshua’s conquest of Jericho, Rahab married Salmon of the tribe of Judah; she gave birth to a son, whom they named Boaz (Ruth 4:21; Matt 1:5). Thus, Rahab was the mother-in-law of Ruth, another foreign woman adopted into Israel. Rahab was also King David’s great-great-grandmother. She is listed with Moses, David, Samson, and Samuel as an example of faith demonstrated by good deeds (Heb 11:31; Jas 2:25). She is one of five women (including Mary) mentioned in Matthew’s genealogy of Jesus, the human family tree of God’s Son (Matt 1:5). Rahab bears especially poignant witness to the breathtaking scope of God’s grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 2:1-21; 6:17, 22-25; Matt 1:5; Heb 11:31; Jas 2:25<\/p>","content_en":"<h3>Rahab<\/h3>\n<p>Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho.<\/p> \n<p>Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record women innkeepers who were also prostitutes. If Rahab’s house was in fact an inn, it would have been a reasonable destination; Joshua’s scouts could hope they would not attract unwanted attention.<\/p>\n<p>Rahab’s arrangement with the scouts was a stirring declaration of faith in Yahweh, Israel’s God (Josh 2:8-21). As a Canaanite woman, Rahab would have practiced the fertility cult of Baal, god of the storm and life-giving rain, and of his consort Asherah, the mother earth goddess. Yet based on reports of Israel’s progress toward her land, Rahab recognized that Yahweh, the God of Israel, is “the supreme God of the heavens above and the earth below” (2:11).<\/p>\n<p>After Joshua’s conquest of Jericho, Rahab married Salmon of the tribe of Judah; she gave birth to a son, whom they named Boaz (Ruth 4:21; Matt 1:5). Thus, Rahab was the mother-in-law of Ruth, another foreign woman adopted into Israel. Rahab was also King David’s great-great-grandmother. She is listed with Moses, David, Samson, and Samuel as an example of faith demonstrated by good deeds (Heb 11:31; Jas 2:25). She is one of five women (including Mary) mentioned in Matthew’s genealogy of Jesus, the human family tree of God’s Son (Matt 1:5). Rahab bears especially poignant witness to the breathtaking scope of God’s grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 2:1-21; 6:17, 22-25; Matt 1:5; Heb 11:31; Jas 2:25<\/p>","summary_ro":"Rahab Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho. Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record wo...","summary_en":"Rahab Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho. Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record wo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96359,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Rahab","title_en":"Rahab","content_ro":"<h3>Rahab<\/h3>\n<p>Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho.<\/p> \n<p>Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record women innkeepers who were also prostitutes. If Rahab’s house was in fact an inn, it would have been a reasonable destination; Joshua’s scouts could hope they would not attract unwanted attention.<\/p>\n<p>Rahab’s arrangement with the scouts was a stirring declaration of faith in Yahweh, Israel’s God (Josh 2:8-21). As a Canaanite woman, Rahab would have practiced the fertility cult of Baal, god of the storm and life-giving rain, and of his consort Asherah, the mother earth goddess. Yet based on reports of Israel’s progress toward her land, Rahab recognized that Yahweh, the God of Israel, is “the supreme God of the heavens above and the earth below” (2:11).<\/p>\n<p>After Joshua’s conquest of Jericho, Rahab married Salmon of the tribe of Judah; she gave birth to a son, whom they named Boaz (Ruth 4:21; Matt 1:5). Thus, Rahab was the mother-in-law of Ruth, another foreign woman adopted into Israel. Rahab was also King David’s great-great-grandmother. She is listed with Moses, David, Samson, and Samuel as an example of faith demonstrated by good deeds (Heb 11:31; Jas 2:25). She is one of five women (including Mary) mentioned in Matthew’s genealogy of Jesus, the human family tree of God’s Son (Matt 1:5). Rahab bears especially poignant witness to the breathtaking scope of God’s grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 2:1-21; 6:17, 22-25; Matt 1:5; Heb 11:31; Jas 2:25<\/p>","content_en":"<h3>Rahab<\/h3>\n<p>Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho.<\/p> \n<p>Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record women innkeepers who were also prostitutes. If Rahab’s house was in fact an inn, it would have been a reasonable destination; Joshua’s scouts could hope they would not attract unwanted attention.<\/p>\n<p>Rahab’s arrangement with the scouts was a stirring declaration of faith in Yahweh, Israel’s God (Josh 2:8-21). As a Canaanite woman, Rahab would have practiced the fertility cult of Baal, god of the storm and life-giving rain, and of his consort Asherah, the mother earth goddess. Yet based on reports of Israel’s progress toward her land, Rahab recognized that Yahweh, the God of Israel, is “the supreme God of the heavens above and the earth below” (2:11).<\/p>\n<p>After Joshua’s conquest of Jericho, Rahab married Salmon of the tribe of Judah; she gave birth to a son, whom they named Boaz (Ruth 4:21; Matt 1:5). Thus, Rahab was the mother-in-law of Ruth, another foreign woman adopted into Israel. Rahab was also King David’s great-great-grandmother. She is listed with Moses, David, Samson, and Samuel as an example of faith demonstrated by good deeds (Heb 11:31; Jas 2:25). She is one of five women (including Mary) mentioned in Matthew’s genealogy of Jesus, the human family tree of God’s Son (Matt 1:5). Rahab bears especially poignant witness to the breathtaking scope of God’s grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 2:1-21; 6:17, 22-25; Matt 1:5; Heb 11:31; Jas 2:25<\/p>","summary_ro":"Rahab Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho. Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record wo...","summary_en":"Rahab Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho. Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record wo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123985,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Rahab","title_en":"Rahab","content_ro":"<h3>Rahab<\/h3>\n<p>Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho.<\/p> \n<p>Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record women innkeepers who were also prostitutes. If Rahab’s house was in fact an inn, it would have been a reasonable destination; Joshua’s scouts could hope they would not attract unwanted attention.<\/p>\n<p>Rahab’s arrangement with the scouts was a stirring declaration of faith in Yahweh, Israel’s God (Josh 2:8-21). As a Canaanite woman, Rahab would have practiced the fertility cult of Baal, god of the storm and life-giving rain, and of his consort Asherah, the mother earth goddess. Yet based on reports of Israel’s progress toward her land, Rahab recognized that Yahweh, the God of Israel, is “the supreme God of the heavens above and the earth below” (2:11).<\/p>\n<p>After Joshua’s conquest of Jericho, Rahab married Salmon of the tribe of Judah; she gave birth to a son, whom they named Boaz (Ruth 4:21; Matt 1:5). Thus, Rahab was the mother-in-law of Ruth, another foreign woman adopted into Israel. Rahab was also King David’s great-great-grandmother. She is listed with Moses, David, Samson, and Samuel as an example of faith demonstrated by good deeds (Heb 11:31; Jas 2:25). She is one of five women (including Mary) mentioned in Matthew’s genealogy of Jesus, the human family tree of God’s Son (Matt 1:5). Rahab bears especially poignant witness to the breathtaking scope of God’s grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 2:1-21; 6:17, 22-25; Matt 1:5; Heb 11:31; Jas 2:25<\/p>","content_en":"<h3>Rahab<\/h3>\n<p>Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho.<\/p> \n<p>Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record women innkeepers who were also prostitutes. If Rahab’s house was in fact an inn, it would have been a reasonable destination; Joshua’s scouts could hope they would not attract unwanted attention.<\/p>\n<p>Rahab’s arrangement with the scouts was a stirring declaration of faith in Yahweh, Israel’s God (Josh 2:8-21). As a Canaanite woman, Rahab would have practiced the fertility cult of Baal, god of the storm and life-giving rain, and of his consort Asherah, the mother earth goddess. Yet based on reports of Israel’s progress toward her land, Rahab recognized that Yahweh, the God of Israel, is “the supreme God of the heavens above and the earth below” (2:11).<\/p>\n<p>After Joshua’s conquest of Jericho, Rahab married Salmon of the tribe of Judah; she gave birth to a son, whom they named Boaz (Ruth 4:21; Matt 1:5). Thus, Rahab was the mother-in-law of Ruth, another foreign woman adopted into Israel. Rahab was also King David’s great-great-grandmother. She is listed with Moses, David, Samson, and Samuel as an example of faith demonstrated by good deeds (Heb 11:31; Jas 2:25). She is one of five women (including Mary) mentioned in Matthew’s genealogy of Jesus, the human family tree of God’s Son (Matt 1:5). Rahab bears especially poignant witness to the breathtaking scope of God’s grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 2:1-21; 6:17, 22-25; Matt 1:5; Heb 11:31; Jas 2:25<\/p>","summary_ro":"Rahab Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho. Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record wo...","summary_en":"Rahab Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho. Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record wo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31777,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prostitution Prostitute","title_en":"Prostitution Prostitute","content_ro":"<h3>PROSTITUTE, PROSTITUTION<\/h3>\n<p>Person guilty of illicit sexual relationships; figuratively, one who worships an idol. The term “prostitute” translates four different words found in the Bible. One type of prostitute was the man or woman, married or unmarried, who committed immoral acts (Gn 34:31; Jgs 19:2; Prv 23:27). A different kind of prostitute was the temple prostitute of heathen religions in which fornication was part of the worship (Gn 38:21-22; Dt 23:17; Hos 4:14). Such prostitution was forbidden by the law of Moses (Lv 19:29; 21:9). The “strange woman” was another kind of prostitute (1 Kgs 11:1; Prv 5:20; 6:24; 7:5; 23:27). There are different opinions for why that name was given to prostitutes. One explanation is that it referred to a man leaving his own wife for another, who ought to be a stranger to him (Prv 5:17-20). It may also have referred to a foreign woman (Nm 25:1; Jos 23:13). “Prostitute” also refers to any woman, married or single, who practices unlawful sexual indulgence, whether for lust or monetary gain (Mt 21:31-32; Lk 15:30; 1 Cor 6:15-16; Heb 11:31; Jas 2:25).<\/p>\n<p>Prostitution appeared early in Israel’s life and continued throughout biblical history. Most biblical passages strongly condemn the practice of prostitution in any form. The priestly law of Leviticus 21:9 provided that a priest’s daughter who practiced prostitution was to be burned to death. A priest could not marry a prostitute (Lv 19:29), and the wages of prostitution could not be used to pay vows in the temple (Dt 23:18). These prohibitions served to keep the worship of the Lord free from the practice of cult prostitution.<\/p>\n<p>The sons of Jacob killed Hamor and his son Shechem, justifying their act by saying: “Should he treat our sister like a prostitute?” (Gn 34:31, <span>nlt<\/span>). Amaziah’s wife was to become a prostitute (Am 7:17) as punishment for his treatment of the prophet Amos.<\/p>\n<p>In the first century, prostitutes and tax collectors were equally detested by the Jews (Mt 21:32). According to Paul, the body of a Christian belongs to Christ and should not be joined to a prostitute’s body (1 Cor 6:15-16). Proverbs is replete with warnings to those who would go in to prostitutes.<\/p>\n<p>A few biblical passages do, however, seem to accept the prostitute as a member of the community. Tamar temporarily served as a prostitute to remind her father-in-law of his promise to her (Gn 38:14-15). Rahab the prostitute had a special place in Hebrew history because she had befriended the Hebrew spies (Jos 2:4-16; Heb 11:31).<\/p>\n<p>The words “prostitute” and “prostitution” were used figuratively for idolatry, especially in the prophetic books (Jer 2:20; Rv 17:1, 5, 15-16; 19:2). This figurative use was based on the marriagelike relationship of the Lord and his people (Jer 3:20). When the people gave their allegiance to idols rather than to God, he charged that they were prostitutes for other gods (Jgs 8:33). The same idea is found in the NT (Rv 17).<\/p>","content_en":"<h3>PROSTITUTE, PROSTITUTION<\/h3>\n<p>Person guilty of illicit sexual relationships; figuratively, one who worships an idol. The term “prostitute” translates four different words found in the Bible. One type of prostitute was the man or woman, married or unmarried, who committed immoral acts (Gn 34:31; Jgs 19:2; Prv 23:27). A different kind of prostitute was the temple prostitute of heathen religions in which fornication was part of the worship (Gn 38:21-22; Dt 23:17; Hos 4:14). Such prostitution was forbidden by the law of Moses (Lv 19:29; 21:9). The “strange woman” was another kind of prostitute (1 Kgs 11:1; Prv 5:20; 6:24; 7:5; 23:27). There are different opinions for why that name was given to prostitutes. One explanation is that it referred to a man leaving his own wife for another, who ought to be a stranger to him (Prv 5:17-20). It may also have referred to a foreign woman (Nm 25:1; Jos 23:13). “Prostitute” also refers to any woman, married or single, who practices unlawful sexual indulgence, whether for lust or monetary gain (Mt 21:31-32; Lk 15:30; 1 Cor 6:15-16; Heb 11:31; Jas 2:25).<\/p>\n<p>Prostitution appeared early in Israel’s life and continued throughout biblical history. Most biblical passages strongly condemn the practice of prostitution in any form. The priestly law of Leviticus 21:9 provided that a priest’s daughter who practiced prostitution was to be burned to death. A priest could not marry a prostitute (Lv 19:29), and the wages of prostitution could not be used to pay vows in the temple (Dt 23:18). These prohibitions served to keep the worship of the Lord free from the practice of cult prostitution.<\/p>\n<p>The sons of Jacob killed Hamor and his son Shechem, justifying their act by saying: “Should he treat our sister like a prostitute?” (Gn 34:31, <span>nlt<\/span>). Amaziah’s wife was to become a prostitute (Am 7:17) as punishment for his treatment of the prophet Amos.<\/p>\n<p>In the first century, prostitutes and tax collectors were equally detested by the Jews (Mt 21:32). According to Paul, the body of a Christian belongs to Christ and should not be joined to a prostitute’s body (1 Cor 6:15-16). Proverbs is replete with warnings to those who would go in to prostitutes.<\/p>\n<p>A few biblical passages do, however, seem to accept the prostitute as a member of the community. Tamar temporarily served as a prostitute to remind her father-in-law of his promise to her (Gn 38:14-15). Rahab the prostitute had a special place in Hebrew history because she had befriended the Hebrew spies (Jos 2:4-16; Heb 11:31).<\/p>\n<p>The words “prostitute” and “prostitution” were used figuratively for idolatry, especially in the prophetic books (Jer 2:20; Rv 17:1, 5, 15-16; 19:2). This figurative use was based on the marriagelike relationship of the Lord and his people (Jer 3:20). When the people gave their allegiance to idols rather than to God, he charged that they were prostitutes for other gods (Jgs 8:33). The same idea is found in the NT (Rv 17).<\/p>","summary_ro":"PROSTITUTE, PROSTITUTION Person guilty of illicit sexual relationships; figuratively, one who worships an idol. The term “prostitute” translates four different words found in the Bible. One type of prostitute was the man or woman, married or unmarried, who committed immoral acts (Gn 34:31; Jgs 19:2; Prv 23:27). A different kind of prostitute was the temple prostitute of heathen religions in which fornication was part of the worship (Gn 38:21-22; Dt 23:17; Hos 4:14). Such prostitution was forb...","summary_en":"PROSTITUTE, PROSTITUTION Person guilty of illicit sexual relationships; figuratively, one who worships an idol. The term “prostitute” translates four different words found in the Bible. One type of prostitute was the man or woman, married or unmarried, who committed immoral acts (Gn 34:31; Jgs 19:2; Prv 23:27). A different kind of prostitute was the temple prostitute of heathen religions in which fornication was part of the worship (Gn 38:21-22; Dt 23:17; Hos 4:14). Such prostitution was forb...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32327,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rahab (Person)","title_en":"Rahab (Person)","content_ro":"<h3>RAHAB (P<span>erson<\/span>)<\/h3>\n<p>Heroine of the battle of Jericho (Jos 2–6). Soon after Moses’ death, God told Joshua that he and the people were to cross the Jordan and occupy the land of promise. Before the crossing, however, Joshua sent two spies into the land to reconnoiter the opposition, in particular the fortified city of Jericho. Upon entering the city, the spies found their way quickly to Rahab’s house, which was perhaps an inn and\/or a brothel. She apparently was a prostitute.<\/p>\n<p>News of the arrival of spies was not long in reaching the king of Jericho, who quite naturally demanded that Rahab divulge their whereabouts. She cleverly admitted seeing them but insisted that they had left the city at nightfall. Actually, the spies were hiding under the stalks of flax on the roof of her house. When the king’s search party left Jericho to hunt the spies, Rahab confessed to the spies the reason for her complicity with the Israelites’ cause. She feared the God of the Jews, believing that he would surely give them victory (Jos 2:11).<\/p>\n<p>For her help, the spies agreed to save Rahab and her family. The sign was to be a cord of scarlet thread hanging from her window, the same avenue the spies used to escape the city. Rahab and her family were indeed the only survivors of the subsequent battle. They were led to safety, on Joshua’s command, by the very men Rahab had saved.<\/p>\n<p>Rahab became the wife of Salmon and mother of Boaz, and thus an ancestor of Jesus (Mt 1:5). Rahab is listed, along with Moses, David, Samson, and Samuel, as an example of faith (Heb 11:31). Her deed is an example of good works and justification (Jas 2:25).<\/p>\n<p><em>See also<\/em> Conquest and Allotment of the Land; Joshua, Book of.<\/p>","content_en":"<h3>RAHAB (P<span>erson<\/span>)<\/h3>\n<p>Heroine of the battle of Jericho (Jos 2–6). Soon after Moses’ death, God told Joshua that he and the people were to cross the Jordan and occupy the land of promise. Before the crossing, however, Joshua sent two spies into the land to reconnoiter the opposition, in particular the fortified city of Jericho. Upon entering the city, the spies found their way quickly to Rahab’s house, which was perhaps an inn and\/or a brothel. She apparently was a prostitute.<\/p>\n<p>News of the arrival of spies was not long in reaching the king of Jericho, who quite naturally demanded that Rahab divulge their whereabouts. She cleverly admitted seeing them but insisted that they had left the city at nightfall. Actually, the spies were hiding under the stalks of flax on the roof of her house. When the king’s search party left Jericho to hunt the spies, Rahab confessed to the spies the reason for her complicity with the Israelites’ cause. She feared the God of the Jews, believing that he would surely give them victory (Jos 2:11).<\/p>\n<p>For her help, the spies agreed to save Rahab and her family. The sign was to be a cord of scarlet thread hanging from her window, the same avenue the spies used to escape the city. Rahab and her family were indeed the only survivors of the subsequent battle. They were led to safety, on Joshua’s command, by the very men Rahab had saved.<\/p>\n<p>Rahab became the wife of Salmon and mother of Boaz, and thus an ancestor of Jesus (Mt 1:5). Rahab is listed, along with Moses, David, Samson, and Samuel, as an example of faith (Heb 11:31). Her deed is an example of good works and justification (Jas 2:25).<\/p>\n<p><em>See also<\/em> Conquest and Allotment of the Land; Joshua, Book of.<\/p>","summary_ro":"RAHAB (Person) Heroine of the battle of Jericho (Jos 2–6). Soon after Moses’ death, God told Joshua that he and the people were to cross the Jordan and occupy the land of promise. Before the crossing, however, Joshua sent two spies into the land to reconnoiter the opposition, in particular the fortified city of Jericho. Upon entering the city, the spies found their way quickly to Rahab’s house, which was perhaps an inn and\/or a brothel. She apparently was a prostitute. News of the arrival of ...","summary_en":"RAHAB (Person) Heroine of the battle of Jericho (Jos 2–6). Soon after Moses’ death, God told Joshua that he and the people were to cross the Jordan and occupy the land of promise. Before the crossing, however, Joshua sent two spies into the land to reconnoiter the opposition, in particular the fortified city of Jericho. Upon entering the city, the spies found their way quickly to Rahab’s house, which was perhaps an inn and\/or a brothel. She apparently was a prostitute. News of the arrival of ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58918,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:31","title_en":"Study Note: Evrei 11:31","content_ro":"<p><strong>11:31<\/strong> <em>Rahab the prostitute<\/em> (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were <em>not destroyed<\/em> but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).<\/p>","content_en":"<p><strong>11:31<\/strong> <em>Rahab the prostitute<\/em> (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were <em>not destroyed<\/em> but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).<\/p>","summary_ro":"11:31 Rahab the prostitute (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were not destroyed but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).","summary_en":"11:31 Rahab the prostitute (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were not destroyed but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86544,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:31","title_en":"Study Note: Evrei 11:31","content_ro":"<p><strong>11:31<\/strong> <em>Rahab the prostitute<\/em> (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were <em>not destroyed<\/em> but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).<\/p>","content_en":"<p><strong>11:31<\/strong> <em>Rahab the prostitute<\/em> (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were <em>not destroyed<\/em> but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).<\/p>","summary_ro":"11:31 Rahab the prostitute (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were not destroyed but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).","summary_en":"11:31 Rahab the prostitute (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were not destroyed but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114170,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:31","title_en":"Study Note: Evrei 11:31","content_ro":"<p><strong>11:31<\/strong> <em>Rahab the prostitute<\/em> (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were <em>not destroyed<\/em> but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).<\/p>","content_en":"<p><strong>11:31<\/strong> <em>Rahab the prostitute<\/em> (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were <em>not destroyed<\/em> but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).<\/p>","summary_ro":"11:31 Rahab the prostitute (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were not destroyed but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).","summary_en":"11:31 Rahab the prostitute (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were not destroyed but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141796,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:31","title_en":"Study Note: Evrei 11:31","content_ro":"<p><strong>11:31<\/strong> <em>Rahab the prostitute<\/em> (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were <em>not destroyed<\/em> but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).<\/p>","content_en":"<p><strong>11:31<\/strong> <em>Rahab the prostitute<\/em> (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were <em>not destroyed<\/em> but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).<\/p>","summary_ro":"11:31 Rahab the prostitute (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were not destroyed but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).","summary_en":"11:31 Rahab the prostitute (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were not destroyed but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62132,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Intermarriage and Divorce","title_en":"Intermarriage and Divorce","content_ro":"<h3>Intermarriage and Divorce<\/h3>\n<p>God had warned his people not to intermarry with unbelieving foreigners (Deut 7:1-6). The sin was not that they married people from another country or race but that they married people committed to other gods. Moses had married a Cushite woman (Num 12:1), and other foreigners had joined Israel through marriage, notably Rahab the Canaanite (see Matt 1:5) and Ruth the Moabite (Ruth 4:1-22). These women embraced faith in the Lord, and they were blessed. On the other hand, Solomon had taken many foreign wives, and their devotion to other gods led him into idolatry, just as the Lord had warned (1 Kgs 11:1-5).<\/p>\n<p>The marriage covenant is sacred, but it was even more important for Israel to remain faithful to the Lord’s covenant with them as a people. Mixed marriages would produce children who were not fully committed to Israel’s faith, having been influenced by their foreign parent’s idolatrous beliefs. This compromise would lead Israel back to where they were before the Exile—to wholesale unfaithfulness to God and a wholehearted embrace of false religions (see Judg 3:3-7; 14:1-9; 1 Kgs 11:1-8; 2 Kgs 17:7-17).<\/p>\n<p>In Ezra 9 and 10, the Jews who had returned from exile had married people who served other gods. Ezra’s solution (divorce) is not prescriptive for believers today. In the new covenant under Christ, the faith of a believer sanctifies his or her marriage and children, so marriage to an unbeliever does not threaten the identity or purity of the community of God’s people (1 Cor 7:14-16). The apostle Paul realized that divorce might occur when believers and unbelievers married, but he did not encourage believers in that situation to seek a divorce (1 Cor 7:10-13). Certainly, the wise policy to avoid these problems is to heed Paul’s advice not to marry an unbeliever in the first place. God’s people need to remain separated from what is unholy: “How can righteousness be a partner with wickedness? How can light live with darkness? What harmony can there be between Christ and the devil? How can a believer be a partner with an unbeliever?” (2 Cor 6:14-15). But those who are married to an unbeliever today have God’s assurance that he can use that difficult situation for his glory (see also 1 Pet 3:1-2).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:1-6; Josh 2:1-14; 6:23-25; Judg 3:3-7; 14:1-9; Ruth 4:1-22; 1 Kgs 11:1-8; 2 Kgs 17:7-17; Ezra 9:1–10:44; 1 Cor 7:10-16; 2 Cor 6:14-15; Heb 11:31<\/p>","content_en":"<h3>Intermarriage and Divorce<\/h3>\n<p>God had warned his people not to intermarry with unbelieving foreigners (Deut 7:1-6). The sin was not that they married people from another country or race but that they married people committed to other gods. Moses had married a Cushite woman (Num 12:1), and other foreigners had joined Israel through marriage, notably Rahab the Canaanite (see Matt 1:5) and Ruth the Moabite (Ruth 4:1-22). These women embraced faith in the Lord, and they were blessed. On the other hand, Solomon had taken many foreign wives, and their devotion to other gods led him into idolatry, just as the Lord had warned (1 Kgs 11:1-5).<\/p>\n<p>The marriage covenant is sacred, but it was even more important for Israel to remain faithful to the Lord’s covenant with them as a people. Mixed marriages would produce children who were not fully committed to Israel’s faith, having been influenced by their foreign parent’s idolatrous beliefs. This compromise would lead Israel back to where they were before the Exile—to wholesale unfaithfulness to God and a wholehearted embrace of false religions (see Judg 3:3-7; 14:1-9; 1 Kgs 11:1-8; 2 Kgs 17:7-17).<\/p>\n<p>In Ezra 9 and 10, the Jews who had returned from exile had married people who served other gods. Ezra’s solution (divorce) is not prescriptive for believers today. In the new covenant under Christ, the faith of a believer sanctifies his or her marriage and children, so marriage to an unbeliever does not threaten the identity or purity of the community of God’s people (1 Cor 7:14-16). The apostle Paul realized that divorce might occur when believers and unbelievers married, but he did not encourage believers in that situation to seek a divorce (1 Cor 7:10-13). Certainly, the wise policy to avoid these problems is to heed Paul’s advice not to marry an unbeliever in the first place. God’s people need to remain separated from what is unholy: “How can righteousness be a partner with wickedness? How can light live with darkness? What harmony can there be between Christ and the devil? How can a believer be a partner with an unbeliever?” (2 Cor 6:14-15). But those who are married to an unbeliever today have God’s assurance that he can use that difficult situation for his glory (see also 1 Pet 3:1-2).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:1-6; Josh 2:1-14; 6:23-25; Judg 3:3-7; 14:1-9; Ruth 4:1-22; 1 Kgs 11:1-8; 2 Kgs 17:7-17; Ezra 9:1–10:44; 1 Cor 7:10-16; 2 Cor 6:14-15; Heb 11:31<\/p>","summary_ro":"Intermarriage and Divorce God had warned his people not to intermarry with unbelieving foreigners (Deut 7:1-6). The sin was not that they married people from another country or race but that they married people committed to other gods. Moses had married a Cushite woman (Num 12:1), and other foreigners had joined Israel through marriage, notably Rahab the Canaanite (see Matt 1:5) and Ruth the Moabite (Ruth 4:1-22). These women embraced faith in the Lord, and they were blessed. On the other han...","summary_en":"Intermarriage and Divorce God had warned his people not to intermarry with unbelieving foreigners (Deut 7:1-6). The sin was not that they married people from another country or race but that they married people committed to other gods. Moses had married a Cushite woman (Num 12:1), and other foreigners had joined Israel through marriage, notably Rahab the Canaanite (see Matt 1:5) and Ruth the Moabite (Ruth 4:1-22). These women embraced faith in the Lord, and they were blessed. On the other han...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62283,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89758,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Intermarriage and Divorce","title_en":"Intermarriage and Divorce","content_ro":"<h3>Intermarriage and Divorce<\/h3>\n<p>God had warned his people not to intermarry with unbelieving foreigners (Deut 7:1-6). The sin was not that they married people from another country or race but that they married people committed to other gods. Moses had married a Cushite woman (Num 12:1), and other foreigners had joined Israel through marriage, notably Rahab the Canaanite (see Matt 1:5) and Ruth the Moabite (Ruth 4:1-22). These women embraced faith in the Lord, and they were blessed. On the other hand, Solomon had taken many foreign wives, and their devotion to other gods led him into idolatry, just as the Lord had warned (1 Kgs 11:1-5).<\/p>\n<p>The marriage covenant is sacred, but it was even more important for Israel to remain faithful to the Lord’s covenant with them as a people. Mixed marriages would produce children who were not fully committed to Israel’s faith, having been influenced by their foreign parent’s idolatrous beliefs. This compromise would lead Israel back to where they were before the Exile—to wholesale unfaithfulness to God and a wholehearted embrace of false religions (see Judg 3:3-7; 14:1-9; 1 Kgs 11:1-8; 2 Kgs 17:7-17).<\/p>\n<p>In Ezra 9 and 10, the Jews who had returned from exile had married people who served other gods. Ezra’s solution (divorce) is not prescriptive for believers today. In the new covenant under Christ, the faith of a believer sanctifies his or her marriage and children, so marriage to an unbeliever does not threaten the identity or purity of the community of God’s people (1 Cor 7:14-16). The apostle Paul realized that divorce might occur when believers and unbelievers married, but he did not encourage believers in that situation to seek a divorce (1 Cor 7:10-13). Certainly, the wise policy to avoid these problems is to heed Paul’s advice not to marry an unbeliever in the first place. God’s people need to remain separated from what is unholy: “How can righteousness be a partner with wickedness? How can light live with darkness? What harmony can there be between Christ and the devil? How can a believer be a partner with an unbeliever?” (2 Cor 6:14-15). But those who are married to an unbeliever today have God’s assurance that he can use that difficult situation for his glory (see also 1 Pet 3:1-2).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:1-6; Josh 2:1-14; 6:23-25; Judg 3:3-7; 14:1-9; Ruth 4:1-22; 1 Kgs 11:1-8; 2 Kgs 17:7-17; Ezra 9:1–10:44; 1 Cor 7:10-16; 2 Cor 6:14-15; Heb 11:31<\/p>","content_en":"<h3>Intermarriage and Divorce<\/h3>\n<p>God had warned his people not to intermarry with unbelieving foreigners (Deut 7:1-6). The sin was not that they married people from another country or race but that they married people committed to other gods. Moses had married a Cushite woman (Num 12:1), and other foreigners had joined Israel through marriage, notably Rahab the Canaanite (see Matt 1:5) and Ruth the Moabite (Ruth 4:1-22). These women embraced faith in the Lord, and they were blessed. On the other hand, Solomon had taken many foreign wives, and their devotion to other gods led him into idolatry, just as the Lord had warned (1 Kgs 11:1-5).<\/p>\n<p>The marriage covenant is sacred, but it was even more important for Israel to remain faithful to the Lord’s covenant with them as a people. Mixed marriages would produce children who were not fully committed to Israel’s faith, having been influenced by their foreign parent’s idolatrous beliefs. This compromise would lead Israel back to where they were before the Exile—to wholesale unfaithfulness to God and a wholehearted embrace of false religions (see Judg 3:3-7; 14:1-9; 1 Kgs 11:1-8; 2 Kgs 17:7-17).<\/p>\n<p>In Ezra 9 and 10, the Jews who had returned from exile had married people who served other gods. Ezra’s solution (divorce) is not prescriptive for believers today. In the new covenant under Christ, the faith of a believer sanctifies his or her marriage and children, so marriage to an unbeliever does not threaten the identity or purity of the community of God’s people (1 Cor 7:14-16). The apostle Paul realized that divorce might occur when believers and unbelievers married, but he did not encourage believers in that situation to seek a divorce (1 Cor 7:10-13). Certainly, the wise policy to avoid these problems is to heed Paul’s advice not to marry an unbeliever in the first place. God’s people need to remain separated from what is unholy: “How can righteousness be a partner with wickedness? How can light live with darkness? What harmony can there be between Christ and the devil? How can a believer be a partner with an unbeliever?” (2 Cor 6:14-15). But those who are married to an unbeliever today have God’s assurance that he can use that difficult situation for his glory (see also 1 Pet 3:1-2).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:1-6; Josh 2:1-14; 6:23-25; Judg 3:3-7; 14:1-9; Ruth 4:1-22; 1 Kgs 11:1-8; 2 Kgs 17:7-17; Ezra 9:1–10:44; 1 Cor 7:10-16; 2 Cor 6:14-15; Heb 11:31<\/p>","summary_ro":"Intermarriage and Divorce God had warned his people not to intermarry with unbelieving foreigners (Deut 7:1-6). The sin was not that they married people from another country or race but that they married people committed to other gods. Moses had married a Cushite woman (Num 12:1), and other foreigners had joined Israel through marriage, notably Rahab the Canaanite (see Matt 1:5) and Ruth the Moabite (Ruth 4:1-22). These women embraced faith in the Lord, and they were blessed. On the other han...","summary_en":"Intermarriage and Divorce God had warned his people not to intermarry with unbelieving foreigners (Deut 7:1-6). The sin was not that they married people from another country or race but that they married people committed to other gods. Moses had married a Cushite woman (Num 12:1), and other foreigners had joined Israel through marriage, notably Rahab the Canaanite (see Matt 1:5) and Ruth the Moabite (Ruth 4:1-22). These women embraced faith in the Lord, and they were blessed. On the other han...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89909,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117384,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Intermarriage and Divorce","title_en":"Intermarriage and Divorce","content_ro":"<h3>Intermarriage and Divorce<\/h3>\n<p>God had warned his people not to intermarry with unbelieving foreigners (Deut 7:1-6). The sin was not that they married people from another country or race but that they married people committed to other gods. Moses had married a Cushite woman (Num 12:1), and other foreigners had joined Israel through marriage, notably Rahab the Canaanite (see Matt 1:5) and Ruth the Moabite (Ruth 4:1-22). These women embraced faith in the Lord, and they were blessed. On the other hand, Solomon had taken many foreign wives, and their devotion to other gods led him into idolatry, just as the Lord had warned (1 Kgs 11:1-5).<\/p>\n<p>The marriage covenant is sacred, but it was even more important for Israel to remain faithful to the Lord’s covenant with them as a people. Mixed marriages would produce children who were not fully committed to Israel’s faith, having been influenced by their foreign parent’s idolatrous beliefs. This compromise would lead Israel back to where they were before the Exile—to wholesale unfaithfulness to God and a wholehearted embrace of false religions (see Judg 3:3-7; 14:1-9; 1 Kgs 11:1-8; 2 Kgs 17:7-17).<\/p>\n<p>In Ezra 9 and 10, the Jews who had returned from exile had married people who served other gods. Ezra’s solution (divorce) is not prescriptive for believers today. In the new covenant under Christ, the faith of a believer sanctifies his or her marriage and children, so marriage to an unbeliever does not threaten the identity or purity of the community of God’s people (1 Cor 7:14-16). The apostle Paul realized that divorce might occur when believers and unbelievers married, but he did not encourage believers in that situation to seek a divorce (1 Cor 7:10-13). Certainly, the wise policy to avoid these problems is to heed Paul’s advice not to marry an unbeliever in the first place. God’s people need to remain separated from what is unholy: “How can righteousness be a partner with wickedness? How can light live with darkness? What harmony can there be between Christ and the devil? How can a believer be a partner with an unbeliever?” (2 Cor 6:14-15). But those who are married to an unbeliever today have God’s assurance that he can use that difficult situation for his glory (see also 1 Pet 3:1-2).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:1-6; Josh 2:1-14; 6:23-25; Judg 3:3-7; 14:1-9; Ruth 4:1-22; 1 Kgs 11:1-8; 2 Kgs 17:7-17; Ezra 9:1–10:44; 1 Cor 7:10-16; 2 Cor 6:14-15; Heb 11:31<\/p>","content_en":"<h3>Intermarriage and Divorce<\/h3>\n<p>God had warned his people not to intermarry with unbelieving foreigners (Deut 7:1-6). The sin was not that they married people from another country or race but that they married people committed to other gods. Moses had married a Cushite woman (Num 12:1), and other foreigners had joined Israel through marriage, notably Rahab the Canaanite (see Matt 1:5) and Ruth the Moabite (Ruth 4:1-22). These women embraced faith in the Lord, and they were blessed. On the other hand, Solomon had taken many foreign wives, and their devotion to other gods led him into idolatry, just as the Lord had warned (1 Kgs 11:1-5).<\/p>\n<p>The marriage covenant is sacred, but it was even more important for Israel to remain faithful to the Lord’s covenant with them as a people. Mixed marriages would produce children who were not fully committed to Israel’s faith, having been influenced by their foreign parent’s idolatrous beliefs. This compromise would lead Israel back to where they were before the Exile—to wholesale unfaithfulness to God and a wholehearted embrace of false religions (see Judg 3:3-7; 14:1-9; 1 Kgs 11:1-8; 2 Kgs 17:7-17).<\/p>\n<p>In Ezra 9 and 10, the Jews who had returned from exile had married people who served other gods. Ezra’s solution (divorce) is not prescriptive for believers today. In the new covenant under Christ, the faith of a believer sanctifies his or her marriage and children, so marriage to an unbeliever does not threaten the identity or purity of the community of God’s people (1 Cor 7:14-16). The apostle Paul realized that divorce might occur when believers and unbelievers married, but he did not encourage believers in that situation to seek a divorce (1 Cor 7:10-13). Certainly, the wise policy to avoid these problems is to heed Paul’s advice not to marry an unbeliever in the first place. God’s people need to remain separated from what is unholy: “How can righteousness be a partner with wickedness? How can light live with darkness? What harmony can there be between Christ and the devil? How can a believer be a partner with an unbeliever?” (2 Cor 6:14-15). But those who are married to an unbeliever today have God’s assurance that he can use that difficult situation for his glory (see also 1 Pet 3:1-2).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:1-6; Josh 2:1-14; 6:23-25; Judg 3:3-7; 14:1-9; Ruth 4:1-22; 1 Kgs 11:1-8; 2 Kgs 17:7-17; Ezra 9:1–10:44; 1 Cor 7:10-16; 2 Cor 6:14-15; Heb 11:31<\/p>","summary_ro":"Intermarriage and Divorce God had warned his people not to intermarry with unbelieving foreigners (Deut 7:1-6). The sin was not that they married people from another country or race but that they married people committed to other gods. Moses had married a Cushite woman (Num 12:1), and other foreigners had joined Israel through marriage, notably Rahab the Canaanite (see Matt 1:5) and Ruth the Moabite (Ruth 4:1-22). These women embraced faith in the Lord, and they were blessed. On the other han...","summary_en":"Intermarriage and Divorce God had warned his people not to intermarry with unbelieving foreigners (Deut 7:1-6). The sin was not that they married people from another country or race but that they married people committed to other gods. Moses had married a Cushite woman (Num 12:1), and other foreigners had joined Israel through marriage, notably Rahab the Canaanite (see Matt 1:5) and Ruth the Moabite (Ruth 4:1-22). These women embraced faith in the Lord, and they were blessed. On the other han...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117535,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145010,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Intermarriage and Divorce","title_en":"Intermarriage and Divorce","content_ro":"<h3>Intermarriage and Divorce<\/h3>\n<p>God had warned his people not to intermarry with unbelieving foreigners (Deut 7:1-6). The sin was not that they married people from another country or race but that they married people committed to other gods. Moses had married a Cushite woman (Num 12:1), and other foreigners had joined Israel through marriage, notably Rahab the Canaanite (see Matt 1:5) and Ruth the Moabite (Ruth 4:1-22). These women embraced faith in the Lord, and they were blessed. On the other hand, Solomon had taken many foreign wives, and their devotion to other gods led him into idolatry, just as the Lord had warned (1 Kgs 11:1-5).<\/p>\n<p>The marriage covenant is sacred, but it was even more important for Israel to remain faithful to the Lord’s covenant with them as a people. Mixed marriages would produce children who were not fully committed to Israel’s faith, having been influenced by their foreign parent’s idolatrous beliefs. This compromise would lead Israel back to where they were before the Exile—to wholesale unfaithfulness to God and a wholehearted embrace of false religions (see Judg 3:3-7; 14:1-9; 1 Kgs 11:1-8; 2 Kgs 17:7-17).<\/p>\n<p>In Ezra 9 and 10, the Jews who had returned from exile had married people who served other gods. Ezra’s solution (divorce) is not prescriptive for believers today. In the new covenant under Christ, the faith of a believer sanctifies his or her marriage and children, so marriage to an unbeliever does not threaten the identity or purity of the community of God’s people (1 Cor 7:14-16). The apostle Paul realized that divorce might occur when believers and unbelievers married, but he did not encourage believers in that situation to seek a divorce (1 Cor 7:10-13). Certainly, the wise policy to avoid these problems is to heed Paul’s advice not to marry an unbeliever in the first place. God’s people need to remain separated from what is unholy: “How can righteousness be a partner with wickedness? How can light live with darkness? What harmony can there be between Christ and the devil? How can a believer be a partner with an unbeliever?” (2 Cor 6:14-15). But those who are married to an unbeliever today have God’s assurance that he can use that difficult situation for his glory (see also 1 Pet 3:1-2).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:1-6; Josh 2:1-14; 6:23-25; Judg 3:3-7; 14:1-9; Ruth 4:1-22; 1 Kgs 11:1-8; 2 Kgs 17:7-17; Ezra 9:1–10:44; 1 Cor 7:10-16; 2 Cor 6:14-15; Heb 11:31<\/p>","content_en":"<h3>Intermarriage and Divorce<\/h3>\n<p>God had warned his people not to intermarry with unbelieving foreigners (Deut 7:1-6). The sin was not that they married people from another country or race but that they married people committed to other gods. Moses had married a Cushite woman (Num 12:1), and other foreigners had joined Israel through marriage, notably Rahab the Canaanite (see Matt 1:5) and Ruth the Moabite (Ruth 4:1-22). These women embraced faith in the Lord, and they were blessed. On the other hand, Solomon had taken many foreign wives, and their devotion to other gods led him into idolatry, just as the Lord had warned (1 Kgs 11:1-5).<\/p>\n<p>The marriage covenant is sacred, but it was even more important for Israel to remain faithful to the Lord’s covenant with them as a people. Mixed marriages would produce children who were not fully committed to Israel’s faith, having been influenced by their foreign parent’s idolatrous beliefs. This compromise would lead Israel back to where they were before the Exile—to wholesale unfaithfulness to God and a wholehearted embrace of false religions (see Judg 3:3-7; 14:1-9; 1 Kgs 11:1-8; 2 Kgs 17:7-17).<\/p>\n<p>In Ezra 9 and 10, the Jews who had returned from exile had married people who served other gods. Ezra’s solution (divorce) is not prescriptive for believers today. In the new covenant under Christ, the faith of a believer sanctifies his or her marriage and children, so marriage to an unbeliever does not threaten the identity or purity of the community of God’s people (1 Cor 7:14-16). The apostle Paul realized that divorce might occur when believers and unbelievers married, but he did not encourage believers in that situation to seek a divorce (1 Cor 7:10-13). Certainly, the wise policy to avoid these problems is to heed Paul’s advice not to marry an unbeliever in the first place. God’s people need to remain separated from what is unholy: “How can righteousness be a partner with wickedness? How can light live with darkness? What harmony can there be between Christ and the devil? How can a believer be a partner with an unbeliever?” (2 Cor 6:14-15). But those who are married to an unbeliever today have God’s assurance that he can use that difficult situation for his glory (see also 1 Pet 3:1-2).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:1-6; Josh 2:1-14; 6:23-25; Judg 3:3-7; 14:1-9; Ruth 4:1-22; 1 Kgs 11:1-8; 2 Kgs 17:7-17; Ezra 9:1–10:44; 1 Cor 7:10-16; 2 Cor 6:14-15; Heb 11:31<\/p>","summary_ro":"Intermarriage and Divorce God had warned his people not to intermarry with unbelieving foreigners (Deut 7:1-6). The sin was not that they married people from another country or race but that they married people committed to other gods. Moses had married a Cushite woman (Num 12:1), and other foreigners had joined Israel through marriage, notably Rahab the Canaanite (see Matt 1:5) and Ruth the Moabite (Ruth 4:1-22). These women embraced faith in the Lord, and they were blessed. On the other han...","summary_en":"Intermarriage and Divorce God had warned his people not to intermarry with unbelieving foreigners (Deut 7:1-6). The sin was not that they married people from another country or race but that they married people committed to other gods. Moses had married a Cushite woman (Num 12:1), and other foreigners had joined Israel through marriage, notably Rahab the Canaanite (see Matt 1:5) and Ruth the Moabite (Ruth 4:1-22). These women embraced faith in the Lord, and they were blessed. On the other han...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145161,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"32":[{"id":41171,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Gideon","title_en":"Gideon","content_ro":"<h3>Gideon<\/h3>\n<p>Gideon, an Israelite judge, was the son of Joash, from the tribe of Manasseh. Gideon described his clan as the least powerful in Manasseh and himself as the least important in the clan. His story tells how God can take a weak person and use them for great purposes.<\/p>\n<p>At the time, Israel was being oppressed by Midian and had cried out to God for relief (Judg 6:6). In response, God sent a prophet to chastise them for neglecting him and worshiping other gods. He also sent his angel to call Gideon to rescue Israel.<\/p>\n<p>Gideon’s first appearance is not promising. He was threshing wheat in the bottom of a winepress because he did not want the Midianites to know what he was doing. When the angel of the Lord appeared to Gideon in the winepress, Gideon questioned why God had not rescued his people as at the Exodus. God said that Gideon was chosen to be Israel’s deliverer, and that God himself would be with him. Gideon was slow to believe, and he requested a sign. He brought an offering, and when the angel touched the sacrifice, fire came from the rock beneath it.<\/p>\n<p>This sign gave Gideon enough faith to act locally. God told him to knock down his father’s altar to Baal, cut down the Asherah pole, and build an altar to the Lord instead. Gideon did what God had commanded, becoming a warrior for God against false gods.<\/p>\n<p>Then the Spirit of God came on Gideon, and he raised an army to fight the Midianites and their allies. Gideon was still cautious, and he asked God to give him another sign to confirm his calling. He put out a fleece on two separate nights and asked God to reveal his power by having the dew settle on the fleece and\/or the ground in miraculous ways. God did so and Gideon was now prepared to follow God’s plan.<\/p>\n<p>Gideon had great success as an army recruiter as 32,000 men responded to his call. Yet God directed him to pare down the numbers to 300 men. Gideon led these 300 men against an overwhelming force and defeated them.<\/p>\n<p>Gideon rightly resisted the people’s call to be their ruler, but then he made an ephod from the earrings of the defeated soldiers, and the ephod became an idol (8:22-27). Gideon, weak in faith and dependent on visible signs, eventually turned away from worshiping the invisible God and worshiped idols. Israel enjoyed peace during his time, but his lack of faith bore bitter fruit after his death (8:33–9:57).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 6:1–8:35; 1 Sam 12:11; Isa 10:26; Heb 11:32<\/p>","content_en":"<h3>Gideon<\/h3>\n<p>Gideon, an Israelite judge, was the son of Joash, from the tribe of Manasseh. Gideon described his clan as the least powerful in Manasseh and himself as the least important in the clan. His story tells how God can take a weak person and use them for great purposes.<\/p>\n<p>At the time, Israel was being oppressed by Midian and had cried out to God for relief (Judg 6:6). In response, God sent a prophet to chastise them for neglecting him and worshiping other gods. He also sent his angel to call Gideon to rescue Israel.<\/p>\n<p>Gideon’s first appearance is not promising. He was threshing wheat in the bottom of a winepress because he did not want the Midianites to know what he was doing. When the angel of the Lord appeared to Gideon in the winepress, Gideon questioned why God had not rescued his people as at the Exodus. God said that Gideon was chosen to be Israel’s deliverer, and that God himself would be with him. Gideon was slow to believe, and he requested a sign. He brought an offering, and when the angel touched the sacrifice, fire came from the rock beneath it.<\/p>\n<p>This sign gave Gideon enough faith to act locally. God told him to knock down his father’s altar to Baal, cut down the Asherah pole, and build an altar to the Lord instead. Gideon did what God had commanded, becoming a warrior for God against false gods.<\/p>\n<p>Then the Spirit of God came on Gideon, and he raised an army to fight the Midianites and their allies. Gideon was still cautious, and he asked God to give him another sign to confirm his calling. He put out a fleece on two separate nights and asked God to reveal his power by having the dew settle on the fleece and\/or the ground in miraculous ways. God did so and Gideon was now prepared to follow God’s plan.<\/p>\n<p>Gideon had great success as an army recruiter as 32,000 men responded to his call. Yet God directed him to pare down the numbers to 300 men. Gideon led these 300 men against an overwhelming force and defeated them.<\/p>\n<p>Gideon rightly resisted the people’s call to be their ruler, but then he made an ephod from the earrings of the defeated soldiers, and the ephod became an idol (8:22-27). Gideon, weak in faith and dependent on visible signs, eventually turned away from worshiping the invisible God and worshiped idols. Israel enjoyed peace during his time, but his lack of faith bore bitter fruit after his death (8:33–9:57).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 6:1–8:35; 1 Sam 12:11; Isa 10:26; Heb 11:32<\/p>","summary_ro":"Gideon Gideon, an Israelite judge, was the son of Joash, from the tribe of Manasseh. Gideon described his clan as the least powerful in Manasseh and himself as the least important in the clan. His story tells how God can take a weak person and use them for great purposes. At the time, Israel was being oppressed by Midian and had cried out to God for relief (Judg 6:6). In response, God sent a prophet to chastise them for neglecting him and worshiping other gods. He also sent his angel to call ...","summary_en":"Gideon Gideon, an Israelite judge, was the son of Joash, from the tribe of Manasseh. Gideon described his clan as the least powerful in Manasseh and himself as the least important in the clan. His story tells how God can take a weak person and use them for great purposes. At the time, Israel was being oppressed by Midian and had cried out to God for relief (Judg 6:6). In response, God sent a prophet to chastise them for neglecting him and worshiping other gods. He also sent his angel to call ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":41181,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Samson","title_en":"Samson","content_ro":"<h3>Samson<\/h3>\n<p>Samson is a prime illustration of God’s using a person for good in spite of that person’s indifference and sin. Samson was a rescuer of Israel without even trying or caring. He did not seem to care about his people, his family, or his God. All he cared about was himself. Nonetheless, God, put him in situation after situation where he brought harm to the Philistines, whom God had allowed to oppress sinful Israel.<\/p>\n<p>The first example of how God used Samson occurred after he told his shocked parents that he wanted to marry a Philistine girl. Israelites were commanded not to intermarry with the people of the land (Deut 7:1-4; Josh 23:12-13; cp. 2 Cor 6:14-18), but Samson persisted over his parents’ objections. As he was on his way to the wedding party, he scooped honey out of a dead lion he had earlier killed. Samson was born a Nazirite, and Nazirites were absolutely forbidden from touching a dead body (Num 6:1-21), but Samson didn’t care. He then made up a riddle about the lion (Judg 14:14) and bet thirty young Philistine men that they could not solve his riddle. The men pestered his wife into telling them the answer. As a result, Samson became so angry that he killed thirty Philistine men and took their clothing to pay off the bet. God used the self-serving hero to “begin to rescue Israel from the Philistines” (13:5).<\/p>\n<p>In the final, climactic story of Samson’s life (16:4-31), Samson’s lover, Delilah, nagged Samson until he revealed the secret of his strength and thus betrayed his Nazirite vow. She cut his hair, and the Philistines were finally able to overpower him. They blinded him, tied him up securely, and loaded him with menial work. While in captivity, Samson’s hair began to grow again. One day, when the Philistines were celebrating and making fun of him, he asked to be led to the two central pillars of their pagan temple. He then prayed to God to give him the strength to kill the Philistines and take his own life. So he pulled the temple down on the heads of about 3,000 Philistines as well as himself. Even this act, however, was not done for his people or his God, but to “pay back the Philistines for the loss of [his] two eyes” (16:28). Even though it was all in God’s plan, the story of Samson makes the reader long for a better savior.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 13:1–16:31; Heb 11:32<\/p>","content_en":"<h3>Samson<\/h3>\n<p>Samson is a prime illustration of God’s using a person for good in spite of that person’s indifference and sin. Samson was a rescuer of Israel without even trying or caring. He did not seem to care about his people, his family, or his God. All he cared about was himself. Nonetheless, God, put him in situation after situation where he brought harm to the Philistines, whom God had allowed to oppress sinful Israel.<\/p>\n<p>The first example of how God used Samson occurred after he told his shocked parents that he wanted to marry a Philistine girl. Israelites were commanded not to intermarry with the people of the land (Deut 7:1-4; Josh 23:12-13; cp. 2 Cor 6:14-18), but Samson persisted over his parents’ objections. As he was on his way to the wedding party, he scooped honey out of a dead lion he had earlier killed. Samson was born a Nazirite, and Nazirites were absolutely forbidden from touching a dead body (Num 6:1-21), but Samson didn’t care. He then made up a riddle about the lion (Judg 14:14) and bet thirty young Philistine men that they could not solve his riddle. The men pestered his wife into telling them the answer. As a result, Samson became so angry that he killed thirty Philistine men and took their clothing to pay off the bet. God used the self-serving hero to “begin to rescue Israel from the Philistines” (13:5).<\/p>\n<p>In the final, climactic story of Samson’s life (16:4-31), Samson’s lover, Delilah, nagged Samson until he revealed the secret of his strength and thus betrayed his Nazirite vow. She cut his hair, and the Philistines were finally able to overpower him. They blinded him, tied him up securely, and loaded him with menial work. While in captivity, Samson’s hair began to grow again. One day, when the Philistines were celebrating and making fun of him, he asked to be led to the two central pillars of their pagan temple. He then prayed to God to give him the strength to kill the Philistines and take his own life. So he pulled the temple down on the heads of about 3,000 Philistines as well as himself. Even this act, however, was not done for his people or his God, but to “pay back the Philistines for the loss of [his] two eyes” (16:28). Even though it was all in God’s plan, the story of Samson makes the reader long for a better savior.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 13:1–16:31; Heb 11:32<\/p>","summary_ro":"Samson Samson is a prime illustration of God’s using a person for good in spite of that person’s indifference and sin. Samson was a rescuer of Israel without even trying or caring. He did not seem to care about his people, his family, or his God. All he cared about was himself. Nonetheless, God, put him in situation after situation where he brought harm to the Philistines, whom God had allowed to oppress sinful Israel. The first example of how God used Samson occurred after he told his shocke...","summary_en":"Samson Samson is a prime illustration of God’s using a person for good in spite of that person’s indifference and sin. Samson was a rescuer of Israel without even trying or caring. He did not seem to care about his people, his family, or his God. All he cared about was himself. Nonetheless, God, put him in situation after situation where he brought harm to the Philistines, whom God had allowed to oppress sinful Israel. The first example of how God used Samson occurred after he told his shocke...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":41270,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Samuel","title_en":"Samuel","content_ro":"<h3>Samuel<\/h3>\n<p>Samuel lived at the end of the period of the judges and ushered in the period of kingship. He was Israel’s last judge (1 Sam 7:6, 15-17) and was essentially considered Israel’s first prophet (1 Sam 3:20; Acts 3:24; 13:20). He functioned as a priest (see 1 Sam 2:18) and was a great man of faith (Heb 11:32).<\/p>\n<p>Samuel was born in response to his mother Hannah’s prayers. Samuel’s parents traveled annually from Ramah to the sanctuary at Shiloh (1 Sam 1:3). While at the sanctuary, Hannah, who was infertile, prayed for a son and promised to dedicate him to God for full-time service (1 Sam 1:9-11). God answered the prayer, and Samuel was born (1 Sam 1:19-20). When Samuel was weaned, Hannah took him to serve in the sanctuary with Eli, the high priest (1 Sam 1:24-28; 2:11).<\/p>\n<p>Eli’s sons were wicked, but Samuel served the Lord, and soon it became clear that God spoke more intimately with Samuel than with Eli. God spoke to Samuel to warn Eli of the coming disaster upon his family (1 Sam 3:1-18). This prophecy was fulfilled when the Philistines defeated Israel, killed Eli’s sons, and took the Ark of the Covenant (1 Sam 4:1-22). Later, under Samuel’s leadership, the people repented of their sin of idolatry and succeeded in winning an important battle against the Philistines (1 Sam 7:3-17).<\/p>\n<p>But as Samuel grew older, it became obvious that he suffered from the same weakness as Eli before him. Samuel’s sons were evil (1 Sam 8:1-3), and the people did not want them to assume leadership over the nation. Instead, the people requested that Samuel appoint for them a king who could lead them in battle against their enemies (1 Sam 8:4-5). Samuel then anointed Saul as the first king of Israel (1 Sam 9:1–10:24).<\/p>\n<p>The transition from the era of the judges to kingship was turbulent. As priest, Samuel prayed for the people; as prophet, he reproved Saul for impatience and disobedience (1 Sam 13:5-14; 15:12-35). When God rejected Saul as king, Samuel anointed David as God’s chosen one (1 Sam 16:1-13) and protected David from Saul (19:18-24).<\/p>\n<p>Through prayer and perseverance, Samuel was a faithful leader (Jer 15:1; Heb 11:32) who cherished his people’s well-being and courageously rebuked kings and elders. He led Israel from tribal disunity to national solidarity and established the monarchy. He presumably wrote <em>The Record of Samuel the Seer<\/em> (1 Chr 29:29) and defined ideal kingship (1 Sam 10:25). When he died, he was mourned by all Israel. He was buried in Ramah, his hometown (25:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 1:19–2:11; 3:1–4:1; 7:3–16:13; 19:18-24; 25:1; 28:1-25; Ps 99:6; Jer 15:1; Acts 3:24; 13:20; Heb 11:32<\/p>","content_en":"<h3>Samuel<\/h3>\n<p>Samuel lived at the end of the period of the judges and ushered in the period of kingship. He was Israel’s last judge (1 Sam 7:6, 15-17) and was essentially considered Israel’s first prophet (1 Sam 3:20; Acts 3:24; 13:20). He functioned as a priest (see 1 Sam 2:18) and was a great man of faith (Heb 11:32).<\/p>\n<p>Samuel was born in response to his mother Hannah’s prayers. Samuel’s parents traveled annually from Ramah to the sanctuary at Shiloh (1 Sam 1:3). While at the sanctuary, Hannah, who was infertile, prayed for a son and promised to dedicate him to God for full-time service (1 Sam 1:9-11). God answered the prayer, and Samuel was born (1 Sam 1:19-20). When Samuel was weaned, Hannah took him to serve in the sanctuary with Eli, the high priest (1 Sam 1:24-28; 2:11).<\/p>\n<p>Eli’s sons were wicked, but Samuel served the Lord, and soon it became clear that God spoke more intimately with Samuel than with Eli. God spoke to Samuel to warn Eli of the coming disaster upon his family (1 Sam 3:1-18). This prophecy was fulfilled when the Philistines defeated Israel, killed Eli’s sons, and took the Ark of the Covenant (1 Sam 4:1-22). Later, under Samuel’s leadership, the people repented of their sin of idolatry and succeeded in winning an important battle against the Philistines (1 Sam 7:3-17).<\/p>\n<p>But as Samuel grew older, it became obvious that he suffered from the same weakness as Eli before him. Samuel’s sons were evil (1 Sam 8:1-3), and the people did not want them to assume leadership over the nation. Instead, the people requested that Samuel appoint for them a king who could lead them in battle against their enemies (1 Sam 8:4-5). Samuel then anointed Saul as the first king of Israel (1 Sam 9:1–10:24).<\/p>\n<p>The transition from the era of the judges to kingship was turbulent. As priest, Samuel prayed for the people; as prophet, he reproved Saul for impatience and disobedience (1 Sam 13:5-14; 15:12-35). When God rejected Saul as king, Samuel anointed David as God’s chosen one (1 Sam 16:1-13) and protected David from Saul (19:18-24).<\/p>\n<p>Through prayer and perseverance, Samuel was a faithful leader (Jer 15:1; Heb 11:32) who cherished his people’s well-being and courageously rebuked kings and elders. He led Israel from tribal disunity to national solidarity and established the monarchy. He presumably wrote <em>The Record of Samuel the Seer<\/em> (1 Chr 29:29) and defined ideal kingship (1 Sam 10:25). When he died, he was mourned by all Israel. He was buried in Ramah, his hometown (25:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 1:19–2:11; 3:1–4:1; 7:3–16:13; 19:18-24; 25:1; 28:1-25; Ps 99:6; Jer 15:1; Acts 3:24; 13:20; Heb 11:32<\/p>","summary_ro":"Samuel Samuel lived at the end of the period of the judges and ushered in the period of kingship. He was Israel’s last judge (1 Sam 7:6, 15-17) and was essentially considered Israel’s first prophet (1 Sam 3:20; Acts 3:24; 13:20). He functioned as a priest (see 1 Sam 2:18) and was a great man of faith (Heb 11:32). Samuel was born in response to his mother Hannah’s prayers. Samuel’s parents traveled annually from Ramah to the sanctuary at Shiloh (1 Sam 1:3). While at the sanctuary, Hannah, who ...","summary_en":"Samuel Samuel lived at the end of the period of the judges and ushered in the period of kingship. He was Israel’s last judge (1 Sam 7:6, 15-17) and was essentially considered Israel’s first prophet (1 Sam 3:20; Acts 3:24; 13:20). He functioned as a priest (see 1 Sam 2:18) and was a great man of faith (Heb 11:32). Samuel was born in response to his mother Hannah’s prayers. Samuel’s parents traveled annually from Ramah to the sanctuary at Shiloh (1 Sam 1:3). While at the sanctuary, Hannah, who ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68797,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Gideon","title_en":"Gideon","content_ro":"<h3>Gideon<\/h3>\n<p>Gideon, an Israelite judge, was the son of Joash, from the tribe of Manasseh. Gideon described his clan as the least powerful in Manasseh and himself as the least important in the clan. His story tells how God can take a weak person and use them for great purposes.<\/p>\n<p>At the time, Israel was being oppressed by Midian and had cried out to God for relief (Judg 6:6). In response, God sent a prophet to chastise them for neglecting him and worshiping other gods. He also sent his angel to call Gideon to rescue Israel.<\/p>\n<p>Gideon’s first appearance is not promising. He was threshing wheat in the bottom of a winepress because he did not want the Midianites to know what he was doing. When the angel of the Lord appeared to Gideon in the winepress, Gideon questioned why God had not rescued his people as at the Exodus. God said that Gideon was chosen to be Israel’s deliverer, and that God himself would be with him. Gideon was slow to believe, and he requested a sign. He brought an offering, and when the angel touched the sacrifice, fire came from the rock beneath it.<\/p>\n<p>This sign gave Gideon enough faith to act locally. God told him to knock down his father’s altar to Baal, cut down the Asherah pole, and build an altar to the Lord instead. Gideon did what God had commanded, becoming a warrior for God against false gods.<\/p>\n<p>Then the Spirit of God came on Gideon, and he raised an army to fight the Midianites and their allies. Gideon was still cautious, and he asked God to give him another sign to confirm his calling. He put out a fleece on two separate nights and asked God to reveal his power by having the dew settle on the fleece and\/or the ground in miraculous ways. God did so and Gideon was now prepared to follow God’s plan.<\/p>\n<p>Gideon had great success as an army recruiter as 32,000 men responded to his call. Yet God directed him to pare down the numbers to 300 men. Gideon led these 300 men against an overwhelming force and defeated them.<\/p>\n<p>Gideon rightly resisted the people’s call to be their ruler, but then he made an ephod from the earrings of the defeated soldiers, and the ephod became an idol (8:22-27). Gideon, weak in faith and dependent on visible signs, eventually turned away from worshiping the invisible God and worshiped idols. Israel enjoyed peace during his time, but his lack of faith bore bitter fruit after his death (8:33–9:57).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 6:1–8:35; 1 Sam 12:11; Isa 10:26; Heb 11:32<\/p>","content_en":"<h3>Gideon<\/h3>\n<p>Gideon, an Israelite judge, was the son of Joash, from the tribe of Manasseh. Gideon described his clan as the least powerful in Manasseh and himself as the least important in the clan. His story tells how God can take a weak person and use them for great purposes.<\/p>\n<p>At the time, Israel was being oppressed by Midian and had cried out to God for relief (Judg 6:6). In response, God sent a prophet to chastise them for neglecting him and worshiping other gods. He also sent his angel to call Gideon to rescue Israel.<\/p>\n<p>Gideon’s first appearance is not promising. He was threshing wheat in the bottom of a winepress because he did not want the Midianites to know what he was doing. When the angel of the Lord appeared to Gideon in the winepress, Gideon questioned why God had not rescued his people as at the Exodus. God said that Gideon was chosen to be Israel’s deliverer, and that God himself would be with him. Gideon was slow to believe, and he requested a sign. He brought an offering, and when the angel touched the sacrifice, fire came from the rock beneath it.<\/p>\n<p>This sign gave Gideon enough faith to act locally. God told him to knock down his father’s altar to Baal, cut down the Asherah pole, and build an altar to the Lord instead. Gideon did what God had commanded, becoming a warrior for God against false gods.<\/p>\n<p>Then the Spirit of God came on Gideon, and he raised an army to fight the Midianites and their allies. Gideon was still cautious, and he asked God to give him another sign to confirm his calling. He put out a fleece on two separate nights and asked God to reveal his power by having the dew settle on the fleece and\/or the ground in miraculous ways. God did so and Gideon was now prepared to follow God’s plan.<\/p>\n<p>Gideon had great success as an army recruiter as 32,000 men responded to his call. Yet God directed him to pare down the numbers to 300 men. Gideon led these 300 men against an overwhelming force and defeated them.<\/p>\n<p>Gideon rightly resisted the people’s call to be their ruler, but then he made an ephod from the earrings of the defeated soldiers, and the ephod became an idol (8:22-27). Gideon, weak in faith and dependent on visible signs, eventually turned away from worshiping the invisible God and worshiped idols. Israel enjoyed peace during his time, but his lack of faith bore bitter fruit after his death (8:33–9:57).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 6:1–8:35; 1 Sam 12:11; Isa 10:26; Heb 11:32<\/p>","summary_ro":"Gideon Gideon, an Israelite judge, was the son of Joash, from the tribe of Manasseh. Gideon described his clan as the least powerful in Manasseh and himself as the least important in the clan. His story tells how God can take a weak person and use them for great purposes. At the time, Israel was being oppressed by Midian and had cried out to God for relief (Judg 6:6). In response, God sent a prophet to chastise them for neglecting him and worshiping other gods. He also sent his angel to call ...","summary_en":"Gideon Gideon, an Israelite judge, was the son of Joash, from the tribe of Manasseh. Gideon described his clan as the least powerful in Manasseh and himself as the least important in the clan. His story tells how God can take a weak person and use them for great purposes. At the time, Israel was being oppressed by Midian and had cried out to God for relief (Judg 6:6). In response, God sent a prophet to chastise them for neglecting him and worshiping other gods. He also sent his angel to call ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68807,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Samson","title_en":"Samson","content_ro":"<h3>Samson<\/h3>\n<p>Samson is a prime illustration of God’s using a person for good in spite of that person’s indifference and sin. Samson was a rescuer of Israel without even trying or caring. He did not seem to care about his people, his family, or his God. All he cared about was himself. Nonetheless, God, put him in situation after situation where he brought harm to the Philistines, whom God had allowed to oppress sinful Israel.<\/p>\n<p>The first example of how God used Samson occurred after he told his shocked parents that he wanted to marry a Philistine girl. Israelites were commanded not to intermarry with the people of the land (Deut 7:1-4; Josh 23:12-13; cp. 2 Cor 6:14-18), but Samson persisted over his parents’ objections. As he was on his way to the wedding party, he scooped honey out of a dead lion he had earlier killed. Samson was born a Nazirite, and Nazirites were absolutely forbidden from touching a dead body (Num 6:1-21), but Samson didn’t care. He then made up a riddle about the lion (Judg 14:14) and bet thirty young Philistine men that they could not solve his riddle. The men pestered his wife into telling them the answer. As a result, Samson became so angry that he killed thirty Philistine men and took their clothing to pay off the bet. God used the self-serving hero to “begin to rescue Israel from the Philistines” (13:5).<\/p>\n<p>In the final, climactic story of Samson’s life (16:4-31), Samson’s lover, Delilah, nagged Samson until he revealed the secret of his strength and thus betrayed his Nazirite vow. She cut his hair, and the Philistines were finally able to overpower him. They blinded him, tied him up securely, and loaded him with menial work. While in captivity, Samson’s hair began to grow again. One day, when the Philistines were celebrating and making fun of him, he asked to be led to the two central pillars of their pagan temple. He then prayed to God to give him the strength to kill the Philistines and take his own life. So he pulled the temple down on the heads of about 3,000 Philistines as well as himself. Even this act, however, was not done for his people or his God, but to “pay back the Philistines for the loss of [his] two eyes” (16:28). Even though it was all in God’s plan, the story of Samson makes the reader long for a better savior.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 13:1–16:31; Heb 11:32<\/p>","content_en":"<h3>Samson<\/h3>\n<p>Samson is a prime illustration of God’s using a person for good in spite of that person’s indifference and sin. Samson was a rescuer of Israel without even trying or caring. He did not seem to care about his people, his family, or his God. All he cared about was himself. Nonetheless, God, put him in situation after situation where he brought harm to the Philistines, whom God had allowed to oppress sinful Israel.<\/p>\n<p>The first example of how God used Samson occurred after he told his shocked parents that he wanted to marry a Philistine girl. Israelites were commanded not to intermarry with the people of the land (Deut 7:1-4; Josh 23:12-13; cp. 2 Cor 6:14-18), but Samson persisted over his parents’ objections. As he was on his way to the wedding party, he scooped honey out of a dead lion he had earlier killed. Samson was born a Nazirite, and Nazirites were absolutely forbidden from touching a dead body (Num 6:1-21), but Samson didn’t care. He then made up a riddle about the lion (Judg 14:14) and bet thirty young Philistine men that they could not solve his riddle. The men pestered his wife into telling them the answer. As a result, Samson became so angry that he killed thirty Philistine men and took their clothing to pay off the bet. God used the self-serving hero to “begin to rescue Israel from the Philistines” (13:5).<\/p>\n<p>In the final, climactic story of Samson’s life (16:4-31), Samson’s lover, Delilah, nagged Samson until he revealed the secret of his strength and thus betrayed his Nazirite vow. She cut his hair, and the Philistines were finally able to overpower him. They blinded him, tied him up securely, and loaded him with menial work. While in captivity, Samson’s hair began to grow again. One day, when the Philistines were celebrating and making fun of him, he asked to be led to the two central pillars of their pagan temple. He then prayed to God to give him the strength to kill the Philistines and take his own life. So he pulled the temple down on the heads of about 3,000 Philistines as well as himself. Even this act, however, was not done for his people or his God, but to “pay back the Philistines for the loss of [his] two eyes” (16:28). Even though it was all in God’s plan, the story of Samson makes the reader long for a better savior.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 13:1–16:31; Heb 11:32<\/p>","summary_ro":"Samson Samson is a prime illustration of God’s using a person for good in spite of that person’s indifference and sin. Samson was a rescuer of Israel without even trying or caring. He did not seem to care about his people, his family, or his God. All he cared about was himself. Nonetheless, God, put him in situation after situation where he brought harm to the Philistines, whom God had allowed to oppress sinful Israel. The first example of how God used Samson occurred after he told his shocke...","summary_en":"Samson Samson is a prime illustration of God’s using a person for good in spite of that person’s indifference and sin. Samson was a rescuer of Israel without even trying or caring. He did not seem to care about his people, his family, or his God. All he cared about was himself. Nonetheless, God, put him in situation after situation where he brought harm to the Philistines, whom God had allowed to oppress sinful Israel. The first example of how God used Samson occurred after he told his shocke...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68896,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Samuel","title_en":"Samuel","content_ro":"<h3>Samuel<\/h3>\n<p>Samuel lived at the end of the period of the judges and ushered in the period of kingship. He was Israel’s last judge (1 Sam 7:6, 15-17) and was essentially considered Israel’s first prophet (1 Sam 3:20; Acts 3:24; 13:20). He functioned as a priest (see 1 Sam 2:18) and was a great man of faith (Heb 11:32).<\/p>\n<p>Samuel was born in response to his mother Hannah’s prayers. Samuel’s parents traveled annually from Ramah to the sanctuary at Shiloh (1 Sam 1:3). While at the sanctuary, Hannah, who was infertile, prayed for a son and promised to dedicate him to God for full-time service (1 Sam 1:9-11). God answered the prayer, and Samuel was born (1 Sam 1:19-20). When Samuel was weaned, Hannah took him to serve in the sanctuary with Eli, the high priest (1 Sam 1:24-28; 2:11).<\/p>\n<p>Eli’s sons were wicked, but Samuel served the Lord, and soon it became clear that God spoke more intimately with Samuel than with Eli. God spoke to Samuel to warn Eli of the coming disaster upon his family (1 Sam 3:1-18). This prophecy was fulfilled when the Philistines defeated Israel, killed Eli’s sons, and took the Ark of the Covenant (1 Sam 4:1-22). Later, under Samuel’s leadership, the people repented of their sin of idolatry and succeeded in winning an important battle against the Philistines (1 Sam 7:3-17).<\/p>\n<p>But as Samuel grew older, it became obvious that he suffered from the same weakness as Eli before him. Samuel’s sons were evil (1 Sam 8:1-3), and the people did not want them to assume leadership over the nation. Instead, the people requested that Samuel appoint for them a king who could lead them in battle against their enemies (1 Sam 8:4-5). Samuel then anointed Saul as the first king of Israel (1 Sam 9:1–10:24).<\/p>\n<p>The transition from the era of the judges to kingship was turbulent. As priest, Samuel prayed for the people; as prophet, he reproved Saul for impatience and disobedience (1 Sam 13:5-14; 15:12-35). When God rejected Saul as king, Samuel anointed David as God’s chosen one (1 Sam 16:1-13) and protected David from Saul (19:18-24).<\/p>\n<p>Through prayer and perseverance, Samuel was a faithful leader (Jer 15:1; Heb 11:32) who cherished his people’s well-being and courageously rebuked kings and elders. He led Israel from tribal disunity to national solidarity and established the monarchy. He presumably wrote <em>The Record of Samuel the Seer<\/em> (1 Chr 29:29) and defined ideal kingship (1 Sam 10:25). When he died, he was mourned by all Israel. He was buried in Ramah, his hometown (25:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 1:19–2:11; 3:1–4:1; 7:3–16:13; 19:18-24; 25:1; 28:1-25; Ps 99:6; Jer 15:1; Acts 3:24; 13:20; Heb 11:32<\/p>","content_en":"<h3>Samuel<\/h3>\n<p>Samuel lived at the end of the period of the judges and ushered in the period of kingship. He was Israel’s last judge (1 Sam 7:6, 15-17) and was essentially considered Israel’s first prophet (1 Sam 3:20; Acts 3:24; 13:20). He functioned as a priest (see 1 Sam 2:18) and was a great man of faith (Heb 11:32).<\/p>\n<p>Samuel was born in response to his mother Hannah’s prayers. Samuel’s parents traveled annually from Ramah to the sanctuary at Shiloh (1 Sam 1:3). While at the sanctuary, Hannah, who was infertile, prayed for a son and promised to dedicate him to God for full-time service (1 Sam 1:9-11). God answered the prayer, and Samuel was born (1 Sam 1:19-20). When Samuel was weaned, Hannah took him to serve in the sanctuary with Eli, the high priest (1 Sam 1:24-28; 2:11).<\/p>\n<p>Eli’s sons were wicked, but Samuel served the Lord, and soon it became clear that God spoke more intimately with Samuel than with Eli. God spoke to Samuel to warn Eli of the coming disaster upon his family (1 Sam 3:1-18). This prophecy was fulfilled when the Philistines defeated Israel, killed Eli’s sons, and took the Ark of the Covenant (1 Sam 4:1-22). Later, under Samuel’s leadership, the people repented of their sin of idolatry and succeeded in winning an important battle against the Philistines (1 Sam 7:3-17).<\/p>\n<p>But as Samuel grew older, it became obvious that he suffered from the same weakness as Eli before him. Samuel’s sons were evil (1 Sam 8:1-3), and the people did not want them to assume leadership over the nation. Instead, the people requested that Samuel appoint for them a king who could lead them in battle against their enemies (1 Sam 8:4-5). Samuel then anointed Saul as the first king of Israel (1 Sam 9:1–10:24).<\/p>\n<p>The transition from the era of the judges to kingship was turbulent. As priest, Samuel prayed for the people; as prophet, he reproved Saul for impatience and disobedience (1 Sam 13:5-14; 15:12-35). When God rejected Saul as king, Samuel anointed David as God’s chosen one (1 Sam 16:1-13) and protected David from Saul (19:18-24).<\/p>\n<p>Through prayer and perseverance, Samuel was a faithful leader (Jer 15:1; Heb 11:32) who cherished his people’s well-being and courageously rebuked kings and elders. He led Israel from tribal disunity to national solidarity and established the monarchy. He presumably wrote <em>The Record of Samuel the Seer<\/em> (1 Chr 29:29) and defined ideal kingship (1 Sam 10:25). When he died, he was mourned by all Israel. He was buried in Ramah, his hometown (25:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 1:19–2:11; 3:1–4:1; 7:3–16:13; 19:18-24; 25:1; 28:1-25; Ps 99:6; Jer 15:1; Acts 3:24; 13:20; Heb 11:32<\/p>","summary_ro":"Samuel Samuel lived at the end of the period of the judges and ushered in the period of kingship. He was Israel’s last judge (1 Sam 7:6, 15-17) and was essentially considered Israel’s first prophet (1 Sam 3:20; Acts 3:24; 13:20). He functioned as a priest (see 1 Sam 2:18) and was a great man of faith (Heb 11:32). Samuel was born in response to his mother Hannah’s prayers. Samuel’s parents traveled annually from Ramah to the sanctuary at Shiloh (1 Sam 1:3). While at the sanctuary, Hannah, who ...","summary_en":"Samuel Samuel lived at the end of the period of the judges and ushered in the period of kingship. He was Israel’s last judge (1 Sam 7:6, 15-17) and was essentially considered Israel’s first prophet (1 Sam 3:20; Acts 3:24; 13:20). He functioned as a priest (see 1 Sam 2:18) and was a great man of faith (Heb 11:32). Samuel was born in response to his mother Hannah’s prayers. Samuel’s parents traveled annually from Ramah to the sanctuary at Shiloh (1 Sam 1:3). While at the sanctuary, Hannah, who ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96423,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Gideon","title_en":"Gideon","content_ro":"<h3>Gideon<\/h3>\n<p>Gideon, an Israelite judge, was the son of Joash, from the tribe of Manasseh. Gideon described his clan as the least powerful in Manasseh and himself as the least important in the clan. His story tells how God can take a weak person and use them for great purposes.<\/p>\n<p>At the time, Israel was being oppressed by Midian and had cried out to God for relief (Judg 6:6). In response, God sent a prophet to chastise them for neglecting him and worshiping other gods. He also sent his angel to call Gideon to rescue Israel.<\/p>\n<p>Gideon’s first appearance is not promising. He was threshing wheat in the bottom of a winepress because he did not want the Midianites to know what he was doing. When the angel of the Lord appeared to Gideon in the winepress, Gideon questioned why God had not rescued his people as at the Exodus. God said that Gideon was chosen to be Israel’s deliverer, and that God himself would be with him. Gideon was slow to believe, and he requested a sign. He brought an offering, and when the angel touched the sacrifice, fire came from the rock beneath it.<\/p>\n<p>This sign gave Gideon enough faith to act locally. God told him to knock down his father’s altar to Baal, cut down the Asherah pole, and build an altar to the Lord instead. Gideon did what God had commanded, becoming a warrior for God against false gods.<\/p>\n<p>Then the Spirit of God came on Gideon, and he raised an army to fight the Midianites and their allies. Gideon was still cautious, and he asked God to give him another sign to confirm his calling. He put out a fleece on two separate nights and asked God to reveal his power by having the dew settle on the fleece and\/or the ground in miraculous ways. God did so and Gideon was now prepared to follow God’s plan.<\/p>\n<p>Gideon had great success as an army recruiter as 32,000 men responded to his call. Yet God directed him to pare down the numbers to 300 men. Gideon led these 300 men against an overwhelming force and defeated them.<\/p>\n<p>Gideon rightly resisted the people’s call to be their ruler, but then he made an ephod from the earrings of the defeated soldiers, and the ephod became an idol (8:22-27). Gideon, weak in faith and dependent on visible signs, eventually turned away from worshiping the invisible God and worshiped idols. Israel enjoyed peace during his time, but his lack of faith bore bitter fruit after his death (8:33–9:57).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 6:1–8:35; 1 Sam 12:11; Isa 10:26; Heb 11:32<\/p>","content_en":"<h3>Gideon<\/h3>\n<p>Gideon, an Israelite judge, was the son of Joash, from the tribe of Manasseh. Gideon described his clan as the least powerful in Manasseh and himself as the least important in the clan. His story tells how God can take a weak person and use them for great purposes.<\/p>\n<p>At the time, Israel was being oppressed by Midian and had cried out to God for relief (Judg 6:6). In response, God sent a prophet to chastise them for neglecting him and worshiping other gods. He also sent his angel to call Gideon to rescue Israel.<\/p>\n<p>Gideon’s first appearance is not promising. He was threshing wheat in the bottom of a winepress because he did not want the Midianites to know what he was doing. When the angel of the Lord appeared to Gideon in the winepress, Gideon questioned why God had not rescued his people as at the Exodus. God said that Gideon was chosen to be Israel’s deliverer, and that God himself would be with him. Gideon was slow to believe, and he requested a sign. He brought an offering, and when the angel touched the sacrifice, fire came from the rock beneath it.<\/p>\n<p>This sign gave Gideon enough faith to act locally. God told him to knock down his father’s altar to Baal, cut down the Asherah pole, and build an altar to the Lord instead. Gideon did what God had commanded, becoming a warrior for God against false gods.<\/p>\n<p>Then the Spirit of God came on Gideon, and he raised an army to fight the Midianites and their allies. Gideon was still cautious, and he asked God to give him another sign to confirm his calling. He put out a fleece on two separate nights and asked God to reveal his power by having the dew settle on the fleece and\/or the ground in miraculous ways. God did so and Gideon was now prepared to follow God’s plan.<\/p>\n<p>Gideon had great success as an army recruiter as 32,000 men responded to his call. Yet God directed him to pare down the numbers to 300 men. Gideon led these 300 men against an overwhelming force and defeated them.<\/p>\n<p>Gideon rightly resisted the people’s call to be their ruler, but then he made an ephod from the earrings of the defeated soldiers, and the ephod became an idol (8:22-27). Gideon, weak in faith and dependent on visible signs, eventually turned away from worshiping the invisible God and worshiped idols. Israel enjoyed peace during his time, but his lack of faith bore bitter fruit after his death (8:33–9:57).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 6:1–8:35; 1 Sam 12:11; Isa 10:26; Heb 11:32<\/p>","summary_ro":"Gideon Gideon, an Israelite judge, was the son of Joash, from the tribe of Manasseh. Gideon described his clan as the least powerful in Manasseh and himself as the least important in the clan. His story tells how God can take a weak person and use them for great purposes. At the time, Israel was being oppressed by Midian and had cried out to God for relief (Judg 6:6). In response, God sent a prophet to chastise them for neglecting him and worshiping other gods. He also sent his angel to call ...","summary_en":"Gideon Gideon, an Israelite judge, was the son of Joash, from the tribe of Manasseh. Gideon described his clan as the least powerful in Manasseh and himself as the least important in the clan. His story tells how God can take a weak person and use them for great purposes. At the time, Israel was being oppressed by Midian and had cried out to God for relief (Judg 6:6). In response, God sent a prophet to chastise them for neglecting him and worshiping other gods. He also sent his angel to call ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96433,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Samson","title_en":"Samson","content_ro":"<h3>Samson<\/h3>\n<p>Samson is a prime illustration of God’s using a person for good in spite of that person’s indifference and sin. Samson was a rescuer of Israel without even trying or caring. He did not seem to care about his people, his family, or his God. All he cared about was himself. Nonetheless, God, put him in situation after situation where he brought harm to the Philistines, whom God had allowed to oppress sinful Israel.<\/p>\n<p>The first example of how God used Samson occurred after he told his shocked parents that he wanted to marry a Philistine girl. Israelites were commanded not to intermarry with the people of the land (Deut 7:1-4; Josh 23:12-13; cp. 2 Cor 6:14-18), but Samson persisted over his parents’ objections. As he was on his way to the wedding party, he scooped honey out of a dead lion he had earlier killed. Samson was born a Nazirite, and Nazirites were absolutely forbidden from touching a dead body (Num 6:1-21), but Samson didn’t care. He then made up a riddle about the lion (Judg 14:14) and bet thirty young Philistine men that they could not solve his riddle. The men pestered his wife into telling them the answer. As a result, Samson became so angry that he killed thirty Philistine men and took their clothing to pay off the bet. God used the self-serving hero to “begin to rescue Israel from the Philistines” (13:5).<\/p>\n<p>In the final, climactic story of Samson’s life (16:4-31), Samson’s lover, Delilah, nagged Samson until he revealed the secret of his strength and thus betrayed his Nazirite vow. She cut his hair, and the Philistines were finally able to overpower him. They blinded him, tied him up securely, and loaded him with menial work. While in captivity, Samson’s hair began to grow again. One day, when the Philistines were celebrating and making fun of him, he asked to be led to the two central pillars of their pagan temple. He then prayed to God to give him the strength to kill the Philistines and take his own life. So he pulled the temple down on the heads of about 3,000 Philistines as well as himself. Even this act, however, was not done for his people or his God, but to “pay back the Philistines for the loss of [his] two eyes” (16:28). Even though it was all in God’s plan, the story of Samson makes the reader long for a better savior.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 13:1–16:31; Heb 11:32<\/p>","content_en":"<h3>Samson<\/h3>\n<p>Samson is a prime illustration of God’s using a person for good in spite of that person’s indifference and sin. Samson was a rescuer of Israel without even trying or caring. He did not seem to care about his people, his family, or his God. All he cared about was himself. Nonetheless, God, put him in situation after situation where he brought harm to the Philistines, whom God had allowed to oppress sinful Israel.<\/p>\n<p>The first example of how God used Samson occurred after he told his shocked parents that he wanted to marry a Philistine girl. Israelites were commanded not to intermarry with the people of the land (Deut 7:1-4; Josh 23:12-13; cp. 2 Cor 6:14-18), but Samson persisted over his parents’ objections. As he was on his way to the wedding party, he scooped honey out of a dead lion he had earlier killed. Samson was born a Nazirite, and Nazirites were absolutely forbidden from touching a dead body (Num 6:1-21), but Samson didn’t care. He then made up a riddle about the lion (Judg 14:14) and bet thirty young Philistine men that they could not solve his riddle. The men pestered his wife into telling them the answer. As a result, Samson became so angry that he killed thirty Philistine men and took their clothing to pay off the bet. God used the self-serving hero to “begin to rescue Israel from the Philistines” (13:5).<\/p>\n<p>In the final, climactic story of Samson’s life (16:4-31), Samson’s lover, Delilah, nagged Samson until he revealed the secret of his strength and thus betrayed his Nazirite vow. She cut his hair, and the Philistines were finally able to overpower him. They blinded him, tied him up securely, and loaded him with menial work. While in captivity, Samson’s hair began to grow again. One day, when the Philistines were celebrating and making fun of him, he asked to be led to the two central pillars of their pagan temple. He then prayed to God to give him the strength to kill the Philistines and take his own life. So he pulled the temple down on the heads of about 3,000 Philistines as well as himself. Even this act, however, was not done for his people or his God, but to “pay back the Philistines for the loss of [his] two eyes” (16:28). Even though it was all in God’s plan, the story of Samson makes the reader long for a better savior.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 13:1–16:31; Heb 11:32<\/p>","summary_ro":"Samson Samson is a prime illustration of God’s using a person for good in spite of that person’s indifference and sin. Samson was a rescuer of Israel without even trying or caring. He did not seem to care about his people, his family, or his God. All he cared about was himself. Nonetheless, God, put him in situation after situation where he brought harm to the Philistines, whom God had allowed to oppress sinful Israel. The first example of how God used Samson occurred after he told his shocke...","summary_en":"Samson Samson is a prime illustration of God’s using a person for good in spite of that person’s indifference and sin. Samson was a rescuer of Israel without even trying or caring. He did not seem to care about his people, his family, or his God. All he cared about was himself. Nonetheless, God, put him in situation after situation where he brought harm to the Philistines, whom God had allowed to oppress sinful Israel. The first example of how God used Samson occurred after he told his shocke...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96522,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Samuel","title_en":"Samuel","content_ro":"<h3>Samuel<\/h3>\n<p>Samuel lived at the end of the period of the judges and ushered in the period of kingship. He was Israel’s last judge (1 Sam 7:6, 15-17) and was essentially considered Israel’s first prophet (1 Sam 3:20; Acts 3:24; 13:20). He functioned as a priest (see 1 Sam 2:18) and was a great man of faith (Heb 11:32).<\/p>\n<p>Samuel was born in response to his mother Hannah’s prayers. Samuel’s parents traveled annually from Ramah to the sanctuary at Shiloh (1 Sam 1:3). While at the sanctuary, Hannah, who was infertile, prayed for a son and promised to dedicate him to God for full-time service (1 Sam 1:9-11). God answered the prayer, and Samuel was born (1 Sam 1:19-20). When Samuel was weaned, Hannah took him to serve in the sanctuary with Eli, the high priest (1 Sam 1:24-28; 2:11).<\/p>\n<p>Eli’s sons were wicked, but Samuel served the Lord, and soon it became clear that God spoke more intimately with Samuel than with Eli. God spoke to Samuel to warn Eli of the coming disaster upon his family (1 Sam 3:1-18). This prophecy was fulfilled when the Philistines defeated Israel, killed Eli’s sons, and took the Ark of the Covenant (1 Sam 4:1-22). Later, under Samuel’s leadership, the people repented of their sin of idolatry and succeeded in winning an important battle against the Philistines (1 Sam 7:3-17).<\/p>\n<p>But as Samuel grew older, it became obvious that he suffered from the same weakness as Eli before him. Samuel’s sons were evil (1 Sam 8:1-3), and the people did not want them to assume leadership over the nation. Instead, the people requested that Samuel appoint for them a king who could lead them in battle against their enemies (1 Sam 8:4-5). Samuel then anointed Saul as the first king of Israel (1 Sam 9:1–10:24).<\/p>\n<p>The transition from the era of the judges to kingship was turbulent. As priest, Samuel prayed for the people; as prophet, he reproved Saul for impatience and disobedience (1 Sam 13:5-14; 15:12-35). When God rejected Saul as king, Samuel anointed David as God’s chosen one (1 Sam 16:1-13) and protected David from Saul (19:18-24).<\/p>\n<p>Through prayer and perseverance, Samuel was a faithful leader (Jer 15:1; Heb 11:32) who cherished his people’s well-being and courageously rebuked kings and elders. He led Israel from tribal disunity to national solidarity and established the monarchy. He presumably wrote <em>The Record of Samuel the Seer<\/em> (1 Chr 29:29) and defined ideal kingship (1 Sam 10:25). When he died, he was mourned by all Israel. He was buried in Ramah, his hometown (25:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 1:19–2:11; 3:1–4:1; 7:3–16:13; 19:18-24; 25:1; 28:1-25; Ps 99:6; Jer 15:1; Acts 3:24; 13:20; Heb 11:32<\/p>","content_en":"<h3>Samuel<\/h3>\n<p>Samuel lived at the end of the period of the judges and ushered in the period of kingship. He was Israel’s last judge (1 Sam 7:6, 15-17) and was essentially considered Israel’s first prophet (1 Sam 3:20; Acts 3:24; 13:20). He functioned as a priest (see 1 Sam 2:18) and was a great man of faith (Heb 11:32).<\/p>\n<p>Samuel was born in response to his mother Hannah’s prayers. Samuel’s parents traveled annually from Ramah to the sanctuary at Shiloh (1 Sam 1:3). While at the sanctuary, Hannah, who was infertile, prayed for a son and promised to dedicate him to God for full-time service (1 Sam 1:9-11). God answered the prayer, and Samuel was born (1 Sam 1:19-20). When Samuel was weaned, Hannah took him to serve in the sanctuary with Eli, the high priest (1 Sam 1:24-28; 2:11).<\/p>\n<p>Eli’s sons were wicked, but Samuel served the Lord, and soon it became clear that God spoke more intimately with Samuel than with Eli. God spoke to Samuel to warn Eli of the coming disaster upon his family (1 Sam 3:1-18). This prophecy was fulfilled when the Philistines defeated Israel, killed Eli’s sons, and took the Ark of the Covenant (1 Sam 4:1-22). Later, under Samuel’s leadership, the people repented of their sin of idolatry and succeeded in winning an important battle against the Philistines (1 Sam 7:3-17).<\/p>\n<p>But as Samuel grew older, it became obvious that he suffered from the same weakness as Eli before him. Samuel’s sons were evil (1 Sam 8:1-3), and the people did not want them to assume leadership over the nation. Instead, the people requested that Samuel appoint for them a king who could lead them in battle against their enemies (1 Sam 8:4-5). Samuel then anointed Saul as the first king of Israel (1 Sam 9:1–10:24).<\/p>\n<p>The transition from the era of the judges to kingship was turbulent. As priest, Samuel prayed for the people; as prophet, he reproved Saul for impatience and disobedience (1 Sam 13:5-14; 15:12-35). When God rejected Saul as king, Samuel anointed David as God’s chosen one (1 Sam 16:1-13) and protected David from Saul (19:18-24).<\/p>\n<p>Through prayer and perseverance, Samuel was a faithful leader (Jer 15:1; Heb 11:32) who cherished his people’s well-being and courageously rebuked kings and elders. He led Israel from tribal disunity to national solidarity and established the monarchy. He presumably wrote <em>The Record of Samuel the Seer<\/em> (1 Chr 29:29) and defined ideal kingship (1 Sam 10:25). When he died, he was mourned by all Israel. He was buried in Ramah, his hometown (25:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 1:19–2:11; 3:1–4:1; 7:3–16:13; 19:18-24; 25:1; 28:1-25; Ps 99:6; Jer 15:1; Acts 3:24; 13:20; Heb 11:32<\/p>","summary_ro":"Samuel Samuel lived at the end of the period of the judges and ushered in the period of kingship. He was Israel’s last judge (1 Sam 7:6, 15-17) and was essentially considered Israel’s first prophet (1 Sam 3:20; Acts 3:24; 13:20). He functioned as a priest (see 1 Sam 2:18) and was a great man of faith (Heb 11:32). Samuel was born in response to his mother Hannah’s prayers. Samuel’s parents traveled annually from Ramah to the sanctuary at Shiloh (1 Sam 1:3). While at the sanctuary, Hannah, who ...","summary_en":"Samuel Samuel lived at the end of the period of the judges and ushered in the period of kingship. He was Israel’s last judge (1 Sam 7:6, 15-17) and was essentially considered Israel’s first prophet (1 Sam 3:20; Acts 3:24; 13:20). He functioned as a priest (see 1 Sam 2:18) and was a great man of faith (Heb 11:32). Samuel was born in response to his mother Hannah’s prayers. Samuel’s parents traveled annually from Ramah to the sanctuary at Shiloh (1 Sam 1:3). While at the sanctuary, Hannah, who ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124049,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Gideon","title_en":"Gideon","content_ro":"<h3>Gideon<\/h3>\n<p>Gideon, an Israelite judge, was the son of Joash, from the tribe of Manasseh. Gideon described his clan as the least powerful in Manasseh and himself as the least important in the clan. His story tells how God can take a weak person and use them for great purposes.<\/p>\n<p>At the time, Israel was being oppressed by Midian and had cried out to God for relief (Judg 6:6). In response, God sent a prophet to chastise them for neglecting him and worshiping other gods. He also sent his angel to call Gideon to rescue Israel.<\/p>\n<p>Gideon’s first appearance is not promising. He was threshing wheat in the bottom of a winepress because he did not want the Midianites to know what he was doing. When the angel of the Lord appeared to Gideon in the winepress, Gideon questioned why God had not rescued his people as at the Exodus. God said that Gideon was chosen to be Israel’s deliverer, and that God himself would be with him. Gideon was slow to believe, and he requested a sign. He brought an offering, and when the angel touched the sacrifice, fire came from the rock beneath it.<\/p>\n<p>This sign gave Gideon enough faith to act locally. God told him to knock down his father’s altar to Baal, cut down the Asherah pole, and build an altar to the Lord instead. Gideon did what God had commanded, becoming a warrior for God against false gods.<\/p>\n<p>Then the Spirit of God came on Gideon, and he raised an army to fight the Midianites and their allies. Gideon was still cautious, and he asked God to give him another sign to confirm his calling. He put out a fleece on two separate nights and asked God to reveal his power by having the dew settle on the fleece and\/or the ground in miraculous ways. God did so and Gideon was now prepared to follow God’s plan.<\/p>\n<p>Gideon had great success as an army recruiter as 32,000 men responded to his call. Yet God directed him to pare down the numbers to 300 men. Gideon led these 300 men against an overwhelming force and defeated them.<\/p>\n<p>Gideon rightly resisted the people’s call to be their ruler, but then he made an ephod from the earrings of the defeated soldiers, and the ephod became an idol (8:22-27). Gideon, weak in faith and dependent on visible signs, eventually turned away from worshiping the invisible God and worshiped idols. Israel enjoyed peace during his time, but his lack of faith bore bitter fruit after his death (8:33–9:57).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 6:1–8:35; 1 Sam 12:11; Isa 10:26; Heb 11:32<\/p>","content_en":"<h3>Gideon<\/h3>\n<p>Gideon, an Israelite judge, was the son of Joash, from the tribe of Manasseh. Gideon described his clan as the least powerful in Manasseh and himself as the least important in the clan. His story tells how God can take a weak person and use them for great purposes.<\/p>\n<p>At the time, Israel was being oppressed by Midian and had cried out to God for relief (Judg 6:6). In response, God sent a prophet to chastise them for neglecting him and worshiping other gods. He also sent his angel to call Gideon to rescue Israel.<\/p>\n<p>Gideon’s first appearance is not promising. He was threshing wheat in the bottom of a winepress because he did not want the Midianites to know what he was doing. When the angel of the Lord appeared to Gideon in the winepress, Gideon questioned why God had not rescued his people as at the Exodus. God said that Gideon was chosen to be Israel’s deliverer, and that God himself would be with him. Gideon was slow to believe, and he requested a sign. He brought an offering, and when the angel touched the sacrifice, fire came from the rock beneath it.<\/p>\n<p>This sign gave Gideon enough faith to act locally. God told him to knock down his father’s altar to Baal, cut down the Asherah pole, and build an altar to the Lord instead. Gideon did what God had commanded, becoming a warrior for God against false gods.<\/p>\n<p>Then the Spirit of God came on Gideon, and he raised an army to fight the Midianites and their allies. Gideon was still cautious, and he asked God to give him another sign to confirm his calling. He put out a fleece on two separate nights and asked God to reveal his power by having the dew settle on the fleece and\/or the ground in miraculous ways. God did so and Gideon was now prepared to follow God’s plan.<\/p>\n<p>Gideon had great success as an army recruiter as 32,000 men responded to his call. Yet God directed him to pare down the numbers to 300 men. Gideon led these 300 men against an overwhelming force and defeated them.<\/p>\n<p>Gideon rightly resisted the people’s call to be their ruler, but then he made an ephod from the earrings of the defeated soldiers, and the ephod became an idol (8:22-27). Gideon, weak in faith and dependent on visible signs, eventually turned away from worshiping the invisible God and worshiped idols. Israel enjoyed peace during his time, but his lack of faith bore bitter fruit after his death (8:33–9:57).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 6:1–8:35; 1 Sam 12:11; Isa 10:26; Heb 11:32<\/p>","summary_ro":"Gideon Gideon, an Israelite judge, was the son of Joash, from the tribe of Manasseh. Gideon described his clan as the least powerful in Manasseh and himself as the least important in the clan. His story tells how God can take a weak person and use them for great purposes. At the time, Israel was being oppressed by Midian and had cried out to God for relief (Judg 6:6). In response, God sent a prophet to chastise them for neglecting him and worshiping other gods. He also sent his angel to call ...","summary_en":"Gideon Gideon, an Israelite judge, was the son of Joash, from the tribe of Manasseh. Gideon described his clan as the least powerful in Manasseh and himself as the least important in the clan. His story tells how God can take a weak person and use them for great purposes. At the time, Israel was being oppressed by Midian and had cried out to God for relief (Judg 6:6). In response, God sent a prophet to chastise them for neglecting him and worshiping other gods. He also sent his angel to call ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124059,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Samson","title_en":"Samson","content_ro":"<h3>Samson<\/h3>\n<p>Samson is a prime illustration of God’s using a person for good in spite of that person’s indifference and sin. Samson was a rescuer of Israel without even trying or caring. He did not seem to care about his people, his family, or his God. All he cared about was himself. Nonetheless, God, put him in situation after situation where he brought harm to the Philistines, whom God had allowed to oppress sinful Israel.<\/p>\n<p>The first example of how God used Samson occurred after he told his shocked parents that he wanted to marry a Philistine girl. Israelites were commanded not to intermarry with the people of the land (Deut 7:1-4; Josh 23:12-13; cp. 2 Cor 6:14-18), but Samson persisted over his parents’ objections. As he was on his way to the wedding party, he scooped honey out of a dead lion he had earlier killed. Samson was born a Nazirite, and Nazirites were absolutely forbidden from touching a dead body (Num 6:1-21), but Samson didn’t care. He then made up a riddle about the lion (Judg 14:14) and bet thirty young Philistine men that they could not solve his riddle. The men pestered his wife into telling them the answer. As a result, Samson became so angry that he killed thirty Philistine men and took their clothing to pay off the bet. God used the self-serving hero to “begin to rescue Israel from the Philistines” (13:5).<\/p>\n<p>In the final, climactic story of Samson’s life (16:4-31), Samson’s lover, Delilah, nagged Samson until he revealed the secret of his strength and thus betrayed his Nazirite vow. She cut his hair, and the Philistines were finally able to overpower him. They blinded him, tied him up securely, and loaded him with menial work. While in captivity, Samson’s hair began to grow again. One day, when the Philistines were celebrating and making fun of him, he asked to be led to the two central pillars of their pagan temple. He then prayed to God to give him the strength to kill the Philistines and take his own life. So he pulled the temple down on the heads of about 3,000 Philistines as well as himself. Even this act, however, was not done for his people or his God, but to “pay back the Philistines for the loss of [his] two eyes” (16:28). Even though it was all in God’s plan, the story of Samson makes the reader long for a better savior.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 13:1–16:31; Heb 11:32<\/p>","content_en":"<h3>Samson<\/h3>\n<p>Samson is a prime illustration of God’s using a person for good in spite of that person’s indifference and sin. Samson was a rescuer of Israel without even trying or caring. He did not seem to care about his people, his family, or his God. All he cared about was himself. Nonetheless, God, put him in situation after situation where he brought harm to the Philistines, whom God had allowed to oppress sinful Israel.<\/p>\n<p>The first example of how God used Samson occurred after he told his shocked parents that he wanted to marry a Philistine girl. Israelites were commanded not to intermarry with the people of the land (Deut 7:1-4; Josh 23:12-13; cp. 2 Cor 6:14-18), but Samson persisted over his parents’ objections. As he was on his way to the wedding party, he scooped honey out of a dead lion he had earlier killed. Samson was born a Nazirite, and Nazirites were absolutely forbidden from touching a dead body (Num 6:1-21), but Samson didn’t care. He then made up a riddle about the lion (Judg 14:14) and bet thirty young Philistine men that they could not solve his riddle. The men pestered his wife into telling them the answer. As a result, Samson became so angry that he killed thirty Philistine men and took their clothing to pay off the bet. God used the self-serving hero to “begin to rescue Israel from the Philistines” (13:5).<\/p>\n<p>In the final, climactic story of Samson’s life (16:4-31), Samson’s lover, Delilah, nagged Samson until he revealed the secret of his strength and thus betrayed his Nazirite vow. She cut his hair, and the Philistines were finally able to overpower him. They blinded him, tied him up securely, and loaded him with menial work. While in captivity, Samson’s hair began to grow again. One day, when the Philistines were celebrating and making fun of him, he asked to be led to the two central pillars of their pagan temple. He then prayed to God to give him the strength to kill the Philistines and take his own life. So he pulled the temple down on the heads of about 3,000 Philistines as well as himself. Even this act, however, was not done for his people or his God, but to “pay back the Philistines for the loss of [his] two eyes” (16:28). Even though it was all in God’s plan, the story of Samson makes the reader long for a better savior.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Judg 13:1–16:31; Heb 11:32<\/p>","summary_ro":"Samson Samson is a prime illustration of God’s using a person for good in spite of that person’s indifference and sin. Samson was a rescuer of Israel without even trying or caring. He did not seem to care about his people, his family, or his God. All he cared about was himself. Nonetheless, God, put him in situation after situation where he brought harm to the Philistines, whom God had allowed to oppress sinful Israel. The first example of how God used Samson occurred after he told his shocke...","summary_en":"Samson Samson is a prime illustration of God’s using a person for good in spite of that person’s indifference and sin. Samson was a rescuer of Israel without even trying or caring. He did not seem to care about his people, his family, or his God. All he cared about was himself. Nonetheless, God, put him in situation after situation where he brought harm to the Philistines, whom God had allowed to oppress sinful Israel. The first example of how God used Samson occurred after he told his shocke...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124148,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Samuel","title_en":"Samuel","content_ro":"<h3>Samuel<\/h3>\n<p>Samuel lived at the end of the period of the judges and ushered in the period of kingship. He was Israel’s last judge (1 Sam 7:6, 15-17) and was essentially considered Israel’s first prophet (1 Sam 3:20; Acts 3:24; 13:20). He functioned as a priest (see 1 Sam 2:18) and was a great man of faith (Heb 11:32).<\/p>\n<p>Samuel was born in response to his mother Hannah’s prayers. Samuel’s parents traveled annually from Ramah to the sanctuary at Shiloh (1 Sam 1:3). While at the sanctuary, Hannah, who was infertile, prayed for a son and promised to dedicate him to God for full-time service (1 Sam 1:9-11). God answered the prayer, and Samuel was born (1 Sam 1:19-20). When Samuel was weaned, Hannah took him to serve in the sanctuary with Eli, the high priest (1 Sam 1:24-28; 2:11).<\/p>\n<p>Eli’s sons were wicked, but Samuel served the Lord, and soon it became clear that God spoke more intimately with Samuel than with Eli. God spoke to Samuel to warn Eli of the coming disaster upon his family (1 Sam 3:1-18). This prophecy was fulfilled when the Philistines defeated Israel, killed Eli’s sons, and took the Ark of the Covenant (1 Sam 4:1-22). Later, under Samuel’s leadership, the people repented of their sin of idolatry and succeeded in winning an important battle against the Philistines (1 Sam 7:3-17).<\/p>\n<p>But as Samuel grew older, it became obvious that he suffered from the same weakness as Eli before him. Samuel’s sons were evil (1 Sam 8:1-3), and the people did not want them to assume leadership over the nation. Instead, the people requested that Samuel appoint for them a king who could lead them in battle against their enemies (1 Sam 8:4-5). Samuel then anointed Saul as the first king of Israel (1 Sam 9:1–10:24).<\/p>\n<p>The transition from the era of the judges to kingship was turbulent. As priest, Samuel prayed for the people; as prophet, he reproved Saul for impatience and disobedience (1 Sam 13:5-14; 15:12-35). When God rejected Saul as king, Samuel anointed David as God’s chosen one (1 Sam 16:1-13) and protected David from Saul (19:18-24).<\/p>\n<p>Through prayer and perseverance, Samuel was a faithful leader (Jer 15:1; Heb 11:32) who cherished his people’s well-being and courageously rebuked kings and elders. He led Israel from tribal disunity to national solidarity and established the monarchy. He presumably wrote <em>The Record of Samuel the Seer<\/em> (1 Chr 29:29) and defined ideal kingship (1 Sam 10:25). When he died, he was mourned by all Israel. He was buried in Ramah, his hometown (25:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 1:19–2:11; 3:1–4:1; 7:3–16:13; 19:18-24; 25:1; 28:1-25; Ps 99:6; Jer 15:1; Acts 3:24; 13:20; Heb 11:32<\/p>","content_en":"<h3>Samuel<\/h3>\n<p>Samuel lived at the end of the period of the judges and ushered in the period of kingship. He was Israel’s last judge (1 Sam 7:6, 15-17) and was essentially considered Israel’s first prophet (1 Sam 3:20; Acts 3:24; 13:20). He functioned as a priest (see 1 Sam 2:18) and was a great man of faith (Heb 11:32).<\/p>\n<p>Samuel was born in response to his mother Hannah’s prayers. Samuel’s parents traveled annually from Ramah to the sanctuary at Shiloh (1 Sam 1:3). While at the sanctuary, Hannah, who was infertile, prayed for a son and promised to dedicate him to God for full-time service (1 Sam 1:9-11). God answered the prayer, and Samuel was born (1 Sam 1:19-20). When Samuel was weaned, Hannah took him to serve in the sanctuary with Eli, the high priest (1 Sam 1:24-28; 2:11).<\/p>\n<p>Eli’s sons were wicked, but Samuel served the Lord, and soon it became clear that God spoke more intimately with Samuel than with Eli. God spoke to Samuel to warn Eli of the coming disaster upon his family (1 Sam 3:1-18). This prophecy was fulfilled when the Philistines defeated Israel, killed Eli’s sons, and took the Ark of the Covenant (1 Sam 4:1-22). Later, under Samuel’s leadership, the people repented of their sin of idolatry and succeeded in winning an important battle against the Philistines (1 Sam 7:3-17).<\/p>\n<p>But as Samuel grew older, it became obvious that he suffered from the same weakness as Eli before him. Samuel’s sons were evil (1 Sam 8:1-3), and the people did not want them to assume leadership over the nation. Instead, the people requested that Samuel appoint for them a king who could lead them in battle against their enemies (1 Sam 8:4-5). Samuel then anointed Saul as the first king of Israel (1 Sam 9:1–10:24).<\/p>\n<p>The transition from the era of the judges to kingship was turbulent. As priest, Samuel prayed for the people; as prophet, he reproved Saul for impatience and disobedience (1 Sam 13:5-14; 15:12-35). When God rejected Saul as king, Samuel anointed David as God’s chosen one (1 Sam 16:1-13) and protected David from Saul (19:18-24).<\/p>\n<p>Through prayer and perseverance, Samuel was a faithful leader (Jer 15:1; Heb 11:32) who cherished his people’s well-being and courageously rebuked kings and elders. He led Israel from tribal disunity to national solidarity and established the monarchy. He presumably wrote <em>The Record of Samuel the Seer<\/em> (1 Chr 29:29) and defined ideal kingship (1 Sam 10:25). When he died, he was mourned by all Israel. He was buried in Ramah, his hometown (25:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 1:19–2:11; 3:1–4:1; 7:3–16:13; 19:18-24; 25:1; 28:1-25; Ps 99:6; Jer 15:1; Acts 3:24; 13:20; Heb 11:32<\/p>","summary_ro":"Samuel Samuel lived at the end of the period of the judges and ushered in the period of kingship. He was Israel’s last judge (1 Sam 7:6, 15-17) and was essentially considered Israel’s first prophet (1 Sam 3:20; Acts 3:24; 13:20). He functioned as a priest (see 1 Sam 2:18) and was a great man of faith (Heb 11:32). Samuel was born in response to his mother Hannah’s prayers. Samuel’s parents traveled annually from Ramah to the sanctuary at Shiloh (1 Sam 1:3). While at the sanctuary, Hannah, who ...","summary_en":"Samuel Samuel lived at the end of the period of the judges and ushered in the period of kingship. He was Israel’s last judge (1 Sam 7:6, 15-17) and was essentially considered Israel’s first prophet (1 Sam 3:20; Acts 3:24; 13:20). He functioned as a priest (see 1 Sam 2:18) and was a great man of faith (Heb 11:32). Samuel was born in response to his mother Hannah’s prayers. Samuel’s parents traveled annually from Ramah to the sanctuary at Shiloh (1 Sam 1:3). While at the sanctuary, Hannah, who ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3805,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Barak","title_en":"Barak","content_ro":"<h3>BARAK<\/h3>\n<p>Son of Abinoam of Kedesh in Naphtali (Jgs 4:6; 5:1) and an associate of the prophetess Deborah. Barak led an army of Israel that defeated the forces of Jabin, king of the Canaanites (Jgs 4). Barak is one of the heroes of faith listed in the NT (Heb 11:32). <em>See<\/em> Deborah #2; Judges, Book of.<\/p>","content_en":"<h3>BARAK<\/h3>\n<p>Son of Abinoam of Kedesh in Naphtali (Jgs 4:6; 5:1) and an associate of the prophetess Deborah. Barak led an army of Israel that defeated the forces of Jabin, king of the Canaanites (Jgs 4). Barak is one of the heroes of faith listed in the NT (Heb 11:32). <em>See<\/em> Deborah #2; Judges, Book of.<\/p>","summary_ro":"BARAK Son of Abinoam of Kedesh in Naphtali (Jgs 4:6; 5:1) and an associate of the prophetess Deborah. Barak led an army of Israel that defeated the forces of Jabin, king of the Canaanites (Jgs 4). Barak is one of the heroes of faith listed in the NT (Heb 11:32). See Deborah #2; Judges, Book of.","summary_en":"BARAK Son of Abinoam of Kedesh in Naphtali (Jgs 4:6; 5:1) and an associate of the prophetess Deborah. Barak led an army of Israel that defeated the forces of Jabin, king of the Canaanites (Jgs 4). Barak is one of the heroes of faith listed in the NT (Heb 11:32). See Deborah #2; Judges, Book of.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13325,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gedeon*","title_en":"Gedeon*","content_ro":"<h3>GEDEON*<\/h3>\n<p>KJV spelling of Gideon, Joash’s son and judge of Israel, in Hebrews 11:32. <em>See<\/em> Gideon.<\/p>","content_en":"<h3>GEDEON*<\/h3>\n<p>KJV spelling of Gideon, Joash’s son and judge of Israel, in Hebrews 11:32. <em>See<\/em> Gideon.<\/p>","summary_ro":"GEDEON* KJV spelling of Gideon, Joash’s son and judge of Israel, in Hebrews 11:32. See Gideon.","summary_en":"GEDEON* KJV spelling of Gideon, Joash’s son and judge of Israel, in Hebrews 11:32. See Gideon.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13821,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gideon","title_en":"Gideon","content_ro":"<h3>GIDEON<\/h3>\n<p>Judge of Israel, son of Joash, of the clan of Abiezer and the tribe of Manasseh. Of the 12 judges of Israel, more verses are devoted to Gideon than any other—Samson running a close second. The narrative in which he is the central character antedates the Christian era by roughly 11 centuries.<\/p>\n<p>Following seven years of cruel oppression by the Midianites, Israel cried out to the Lord for relief (Jgs 6:6). An unknown prophet informs the Israelites that their miserable conditions stem from their forgetting to give exclusive devotion to the one true God. God sends his angel to Gideon. A touch of humor earmarks the angel’s greeting, for the “mighty warrior” (v 12) is threshing wheat secretly for fear of the Midianites. Yet God addresses Gideon in realization of what his mighty power is able to accomplish in him (vv 14-16, 34). Conscious of his own weakness and the formidable task before him, Gideon is an ideal vehicle for God’s tremendous work of deliverance (cf. 1 Cor 1:27; 2 Cor 12:10).<\/p>\n\n<p>Gideon’s first task is to tear down his father’s altar to Baal and the adjacent one to Asherah, Baal’s female consort (cf. Is 42:8). Knowing that the people would resist such an act, Gideon and his servants destroy these images of debased Canaanite religion at night. The following day the men of Ophrah confront Gideon and seek his life in retaliation for the act. Joash pleads the cause of his son, inviting Baal, if he indeed is deity, to contend for himself. Out of this confrontation the name Jerubbaal (“let Baal contend”) is ascribed to Gideon (Jgs 6:32).<\/p>\n<p>Yet Gideon is a man of inconstant faith, and his desire of further assurance is not rebuked as God graciously and patiently accedes to his requests concerning the dew and the fleece (Jgs 6:36-40). Subsequently Gideon is informed that mere numbers will not assure victory. Moreover, there must be no doubt whatever as to the true source of Israel’s liberation (7:2). From 32,000, Gideon’s troops are trimmed down to only 300 by an unusual method of reduction (vv 3-7). A secret reconnaissance mission to the outskirts of the oppositions’ camp enables Gideon to receive further strengthening as he and his servant Purah overhear a Midianite soldier reveal his dream indicating Israel’s imminent victory (vv 13-14). In response to this additional encouragement, he worships the Lord (Jgs 7:15; cf. 6:24).<\/p>\n<p>Divided into three companies, Gideon’s army stations itself at night outside the Midianite stronghold. At Gideon’s signal each man blows a trumpet (made from an animal’s horn) and smashes an empty jar containing a torch, shouting, “A sword for the <span>Lord<\/span> and for Gideon!” (Jgs 7:20). The effect of the clamor is overwhelming. Thinking themselves outnumbered, the confused and disheartened Midianites flee eastward across the Jordan. In hot pursuit, Gideon’s men are joined by Israelites from Naphtali, Asher, and Manasseh, who follow the enemy into the Transjordan area. The men of Ephraim, whose efforts are now called upon for the first time, capture and kill two of the Midianite leaders. Angry with Gideon for failing to enlist their services earlier, the Ephraimites are nonetheless appeased by Gideon’s tactful response to their queries (8:1-3).<\/p>\n<p>Gideon’s unselfishness shines in response to the people’s desire to make him king, but he declines (Jgs 8:22-23). He does, however, receive an immense personal fortune from the spoils of war (vv 24-26). The unfortunate conclusion of Gideon’s story relates to his making an ephod from the gold won in battle. Perhaps a garment patterned after the high priest’s or a freestanding image, the object ensnares the people, and they worship it at Ophrah (v 27). In 2 Samuel 11:21 Gideon’s alternate name, Jerubbaal, becomes Jerubbesheth, “Baal” being replaced with the Hebrew word for “shame” <em>(<\/em><span class=\"hebrew\" lang=\"he\">besheth<\/span><em>).<\/em><\/p>\n<p>Gideon has been singled out in the Letter to the Hebrews as a hero of the faith whose trust in God brought glory to the Lord (Heb 11:32, <span>kjv<\/span> “Gedeon”). As far back as the time of Isaiah, “the day of Midian” had become proverbial for deliverance accomplished by the hand of God apart from human strength (Is 9:4).<\/p>\n<p><em>See also<\/em> Judges, Book of.<\/p>","content_en":"<h3>GIDEON<\/h3>\n<p>Judge of Israel, son of Joash, of the clan of Abiezer and the tribe of Manasseh. Of the 12 judges of Israel, more verses are devoted to Gideon than any other—Samson running a close second. The narrative in which he is the central character antedates the Christian era by roughly 11 centuries.<\/p>\n<p>Following seven years of cruel oppression by the Midianites, Israel cried out to the Lord for relief (Jgs 6:6). An unknown prophet informs the Israelites that their miserable conditions stem from their forgetting to give exclusive devotion to the one true God. God sends his angel to Gideon. A touch of humor earmarks the angel’s greeting, for the “mighty warrior” (v 12) is threshing wheat secretly for fear of the Midianites. Yet God addresses Gideon in realization of what his mighty power is able to accomplish in him (vv 14-16, 34). Conscious of his own weakness and the formidable task before him, Gideon is an ideal vehicle for God’s tremendous work of deliverance (cf. 1 Cor 1:27; 2 Cor 12:10).<\/p>\n\n<p>Gideon’s first task is to tear down his father’s altar to Baal and the adjacent one to Asherah, Baal’s female consort (cf. Is 42:8). Knowing that the people would resist such an act, Gideon and his servants destroy these images of debased Canaanite religion at night. The following day the men of Ophrah confront Gideon and seek his life in retaliation for the act. Joash pleads the cause of his son, inviting Baal, if he indeed is deity, to contend for himself. Out of this confrontation the name Jerubbaal (“let Baal contend”) is ascribed to Gideon (Jgs 6:32).<\/p>\n<p>Yet Gideon is a man of inconstant faith, and his desire of further assurance is not rebuked as God graciously and patiently accedes to his requests concerning the dew and the fleece (Jgs 6:36-40). Subsequently Gideon is informed that mere numbers will not assure victory. Moreover, there must be no doubt whatever as to the true source of Israel’s liberation (7:2). From 32,000, Gideon’s troops are trimmed down to only 300 by an unusual method of reduction (vv 3-7). A secret reconnaissance mission to the outskirts of the oppositions’ camp enables Gideon to receive further strengthening as he and his servant Purah overhear a Midianite soldier reveal his dream indicating Israel’s imminent victory (vv 13-14). In response to this additional encouragement, he worships the Lord (Jgs 7:15; cf. 6:24).<\/p>\n<p>Divided into three companies, Gideon’s army stations itself at night outside the Midianite stronghold. At Gideon’s signal each man blows a trumpet (made from an animal’s horn) and smashes an empty jar containing a torch, shouting, “A sword for the <span>Lord<\/span> and for Gideon!” (Jgs 7:20). The effect of the clamor is overwhelming. Thinking themselves outnumbered, the confused and disheartened Midianites flee eastward across the Jordan. In hot pursuit, Gideon’s men are joined by Israelites from Naphtali, Asher, and Manasseh, who follow the enemy into the Transjordan area. The men of Ephraim, whose efforts are now called upon for the first time, capture and kill two of the Midianite leaders. Angry with Gideon for failing to enlist their services earlier, the Ephraimites are nonetheless appeased by Gideon’s tactful response to their queries (8:1-3).<\/p>\n<p>Gideon’s unselfishness shines in response to the people’s desire to make him king, but he declines (Jgs 8:22-23). He does, however, receive an immense personal fortune from the spoils of war (vv 24-26). The unfortunate conclusion of Gideon’s story relates to his making an ephod from the gold won in battle. Perhaps a garment patterned after the high priest’s or a freestanding image, the object ensnares the people, and they worship it at Ophrah (v 27). In 2 Samuel 11:21 Gideon’s alternate name, Jerubbaal, becomes Jerubbesheth, “Baal” being replaced with the Hebrew word for “shame” <em>(<\/em><span class=\"hebrew\" lang=\"he\">besheth<\/span><em>).<\/em><\/p>\n<p>Gideon has been singled out in the Letter to the Hebrews as a hero of the faith whose trust in God brought glory to the Lord (Heb 11:32, <span>kjv<\/span> “Gedeon”). As far back as the time of Isaiah, “the day of Midian” had become proverbial for deliverance accomplished by the hand of God apart from human strength (Is 9:4).<\/p>\n<p><em>See also<\/em> Judges, Book of.<\/p>","summary_ro":"GIDEON Judge of Israel, son of Joash, of the clan of Abiezer and the tribe of Manasseh. Of the 12 judges of Israel, more verses are devoted to Gideon than any other—Samson running a close second. The narrative in which he is the central character antedates the Christian era by roughly 11 centuries. Following seven years of cruel oppression by the Midianites, Israel cried out to the Lord for relief (Jgs 6:6). An unknown prophet informs the Israelites that their miserable conditions stem from t...","summary_en":"GIDEON Judge of Israel, son of Joash, of the clan of Abiezer and the tribe of Manasseh. Of the 12 judges of Israel, more verses are devoted to Gideon than any other—Samson running a close second. The narrative in which he is the central character antedates the Christian era by roughly 11 centuries. Following seven years of cruel oppression by the Midianites, Israel cried out to the Lord for relief (Jgs 6:6). An unknown prophet informs the Israelites that their miserable conditions stem from t...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18905,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jephthah","title_en":"Jephthah","content_ro":"<h3>JEPHTHAH<\/h3>\n<p>Illegitimate son of Gilead (Jgs 11:1) and a leader in the period of the judges. The son of a harlot, Jephthah was dispossessed by his father’s other sons and refused a share in their father’s home. He moved to the land of Tob, a small Aramean state east of the Jordan River (Jgs 11:3-5), and became leader of a band of malcontents and adventurers who went raiding with him.<\/p>\n<p>When war broke out between the Israelites and the Ammonites, the leaders of Gilead begged Jephthah to return and lead their army. At first he refused because of their previous mistreatment of him. When they promised to make him Gilead’s ruler, he accepted and became commander in chief and ruler (Jgs 11:4-10). The agreement was ratified before the Lord at a general assembly of the people at Mizpah (v 11) in Gilead, probably just south of the Jabbok River.<\/p>\n<p>After diplomatic negotiations with the king of Ammon failed, Jephthah waged war against the Ammonites. Before the fighting started, he vowed to the Lord that if he was victorious, on his return home he would sacrifice to God whoever met him at the door of his house. Then he successfully led his army against the Ammonites, destroying them with a terrible slaughter (Jgs 11:29-33).<\/p>\n<p>When Jephthah returned home, he was shocked to find that the first person to meet him was his only child, his daughter, playing a tambourine and dancing for joy. When he saw her, he tore his clothes and said, “Alas, my daughter! you have brought me very low, and you have become the cause of great trouble to me; for I have opened my mouth to the <span>Lord<\/span>, and I cannot take back my vow” (Jgs 11:35, <span>rsv<\/span>). She submitted to her destiny but begged that it might be postponed for two months so that she and her companions could retreat to the mountains and lament that she must die a virgin (vv 34-38). A woman in ancient Israel could suffer no greater disgrace than to die unmarried and childless. When she returned, her father fulfilled his vow (vv 38-39).<\/p>\n\n<p>Jephthah also led Gilead against the Ephraimites, who were resentful that they had not been included in the fight against Ammon. They had been given a previous chance to ally with Gilead but had refused. Jephthah captured the fords of the Jordan behind the Ephraimites and prevented their escape by an ingenious strategy. Gileadite guards put fugitives to a test, demanding that they say “Shibboleth.” If they could not pronounce the “sh,” they were revealed as Ephraimites and killed. The account says that 42,000 Ephraimites died at that time (Jgs 12:1-6).<\/p>\n<p>Jephthah was judge over Gilead for six years (Jgs 12:7), and when he died, he was buried in one of the cities of Gilead. In the Letter to the Hebrews, Jephthah is named with Gideon, Barak, and others as a hero of faith (Heb 11:32).<\/p>\n<p><em>See also<\/em> Judges, Book of.<\/p>","content_en":"<h3>JEPHTHAH<\/h3>\n<p>Illegitimate son of Gilead (Jgs 11:1) and a leader in the period of the judges. The son of a harlot, Jephthah was dispossessed by his father’s other sons and refused a share in their father’s home. He moved to the land of Tob, a small Aramean state east of the Jordan River (Jgs 11:3-5), and became leader of a band of malcontents and adventurers who went raiding with him.<\/p>\n<p>When war broke out between the Israelites and the Ammonites, the leaders of Gilead begged Jephthah to return and lead their army. At first he refused because of their previous mistreatment of him. When they promised to make him Gilead’s ruler, he accepted and became commander in chief and ruler (Jgs 11:4-10). The agreement was ratified before the Lord at a general assembly of the people at Mizpah (v 11) in Gilead, probably just south of the Jabbok River.<\/p>\n<p>After diplomatic negotiations with the king of Ammon failed, Jephthah waged war against the Ammonites. Before the fighting started, he vowed to the Lord that if he was victorious, on his return home he would sacrifice to God whoever met him at the door of his house. Then he successfully led his army against the Ammonites, destroying them with a terrible slaughter (Jgs 11:29-33).<\/p>\n<p>When Jephthah returned home, he was shocked to find that the first person to meet him was his only child, his daughter, playing a tambourine and dancing for joy. When he saw her, he tore his clothes and said, “Alas, my daughter! you have brought me very low, and you have become the cause of great trouble to me; for I have opened my mouth to the <span>Lord<\/span>, and I cannot take back my vow” (Jgs 11:35, <span>rsv<\/span>). She submitted to her destiny but begged that it might be postponed for two months so that she and her companions could retreat to the mountains and lament that she must die a virgin (vv 34-38). A woman in ancient Israel could suffer no greater disgrace than to die unmarried and childless. When she returned, her father fulfilled his vow (vv 38-39).<\/p>\n\n<p>Jephthah also led Gilead against the Ephraimites, who were resentful that they had not been included in the fight against Ammon. They had been given a previous chance to ally with Gilead but had refused. Jephthah captured the fords of the Jordan behind the Ephraimites and prevented their escape by an ingenious strategy. Gileadite guards put fugitives to a test, demanding that they say “Shibboleth.” If they could not pronounce the “sh,” they were revealed as Ephraimites and killed. The account says that 42,000 Ephraimites died at that time (Jgs 12:1-6).<\/p>\n<p>Jephthah was judge over Gilead for six years (Jgs 12:7), and when he died, he was buried in one of the cities of Gilead. In the Letter to the Hebrews, Jephthah is named with Gideon, Barak, and others as a hero of faith (Heb 11:32).<\/p>\n<p><em>See also<\/em> Judges, Book of.<\/p>","summary_ro":"JEPHTHAH Illegitimate son of Gilead (Jgs 11:1) and a leader in the period of the judges. The son of a harlot, Jephthah was dispossessed by his father’s other sons and refused a share in their father’s home. He moved to the land of Tob, a small Aramean state east of the Jordan River (Jgs 11:3-5), and became leader of a band of malcontents and adventurers who went raiding with him. When war broke out between the Israelites and the Ammonites, the leaders of Gilead begged Jephthah to return and l...","summary_en":"JEPHTHAH Illegitimate son of Gilead (Jgs 11:1) and a leader in the period of the judges. The son of a harlot, Jephthah was dispossessed by his father’s other sons and refused a share in their father’s home. He moved to the land of Tob, a small Aramean state east of the Jordan River (Jgs 11:3-5), and became leader of a band of malcontents and adventurers who went raiding with him. When war broke out between the Israelites and the Ammonites, the leaders of Gilead begged Jephthah to return and l...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29688,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>PERSECUTION<\/h3>\n<p>Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-treatment of Israel in Egypt, like her later oppression by the Philistines, Midianites, and others, had economic and political grounds. For those refusing to accept the royal policy of syncretism, official tolerance of injustice, and pagan immoralities, persecution becomes frequent—from Elijah’s period onward (1 Kgs 19:10). Later prophets, as spokesmen of uncompromising truth and the claims of divine law in the face of social evils, suffered severely at the hands of the ruling classes, so that persecution became, in Jewish eyes, the hallmark of the true prophet (2 Chr 36:15-16; Mt 5:12; 23:29-37; Acts 7:52; Heb 11:32-38).<\/p>\n<p>Daniel’s stories illustrate persecution during the exile. On the return under foreign rule, strict Jews sought to preserve the nation’s identity and religion amid alien pressures and the compromises of lax Jews anxious for accommodation and prosperity (1 Macc 1:11-15; 2:42-48). The result was the social oppression and harassment that made the repeated pleas for vindication and divine intervention, in such psalms as 10, 69, 140, and 149, painfully relevant in postexilic worship. This persecution reached a horrifying climax of cruelty during the Maccabean age, provoking armed resistance in response (2 Macc 6–7; Heb 11:35-38).<\/p>\n<p>Thus, despite her confidence in God’s sovereignty and “protection,” Israel learned that right does not always prosper in this world, that faithfulness to truth does not ensure immunity from suffering, sacrifice, or martyrdom.<\/p>\n<p>This acceptance of the high cost of righteousness was inherited by Christianity. Jesus repeatedly warned of persecution, even within households, and urged “armed” preparation for it, promising the Spirit’s assistance at judicial examinations (Mt 5:11-12; 10:16-23, 34-36; 23:34; Lk 6:26; 22:35-36). Jesus was deeply angered by the murder of John the Baptist by Herod (Lk 23:9), and he foresaw his own fate. Because he criticized the legalism and nationalism of the Pharisees, and the compromises of the Sadducees to protect their own privileges (Jn 11:47-50), and because he disappointed the militaristic hopes set upon the Messiah by the common people, Jesus knew he would be rejected. His call to discipleship came to include warnings of danger, reviling, slander, accusation, flogging, arraignment before courts, hatred, and death. He frankly invited followers to prepare for his crucifixion, as the only way to life and the kingdom (Mt 16:21-26; 20:17-22; Mk 10:29-30; Jn 15:18-25; 16:1-4). Jesus was killed on the charges of subverting the nation, forbidding payment of taxes to the Romans, and claiming to be king (Lk 23:2).<\/p>\n<p>The first persecution of the church by Jewish authorities was provoked mainly by Peter’s accusations concerning the murder of the Messiah. As apostolic influence increased, official action came to include imprisonment and beating (Acts 5:17, 40). The powerful advocacy of the Hellenist Stephen provoked a Jewish mob to stone him (Acts 6–7)—the signal for “a great persecution,” scattering most Christians from Jerusalem. The conversion of the archpersecutor Saul of Tarsus marked a resounding victory over opposition, and Herod’s sudden death just after attacking the church “to please the Jews” was another (Acts 12:1-3, 20-24).<\/p>\n<p>As Christianity moved into the Gentile world, a new cause of Jewish persecution arose as disturbances began to occur in the synagogues (Acts 13:44-45, 50; 14:1-6, 19; 17:1, 5, 13; 18:4-6, 12). In addition, the healing of the slave girl at Philippi led to the disciples’ imprisonment (16:19-24); at Ephesus, the effect of Christian preaching on the trade of idol makers occasioned a dangerous threat, which the authorities averted (19:23-41). Paul averted the plot of more than 40 men who vowed to ambush him and kill him (21:4-36; 23:12-15). And the book of Acts closes with Paul awaiting trial before Caesar (28:30-31).<\/p>\n<p>Throughout this period, persecution of Christians was sporadic, local, and mainly Jewish, provoked by envy of the church’s missionary success. Officially, Christianity, as a Jewish sect (Acts 24:5, 14), shared the state’s legal recognition won by the Jews. Thus, Paul received Roman protection at Paphos, Philippi, Corinth, Ephesus, and Jerusalem from governors Felix and Festus and their adviser Herod Agrippa, as well as from the centurion conveying him to Rome. This explains Paul’s confident appeal to Caesar; an imperial acquittal would ensure Christianity freedom from harassment throughout the empire.<\/p>\n<p>Paul’s attitude to persecution included regretful remembrance of his own persecuting days (Acts 22:4; 26:9-11; Gal 1:22-24), deliberate acceptance of risks in obedience to Christ (Acts 20:22-24; 21:13), continual warning that tribulation is inseparable from discipleship (Acts 14:22; Rom 5:3; 12:12; 1 Thes 3:4), and assurance that in every form of tribulation Christians are more than conquerors (Rom 8:35-37).<\/p>\n<p>Almost certainly, Paul was beheaded during fierce persecution at Rome following the fire for which the Christians were blamed. Christians were often accused of “atheism” (rejecting polytheism), of appealing only to slave classes, of “scandalous” love feasts, and unsociable, austere behavior (cf. Jn 15:19), making them a popular target for blame.<\/p>\n<p>About this time, Peter warned Christians in the East of the danger confronting the church. For a little while, “various trials” only prove the genuineness of faith (1 Pt 1:6). Slander should be answered by blameless living. Honor should be paid to the authorities. Suffering for righteousness should be accepted without fear. Let Christians prepare respectful defenses, with consciences clear of blame. If they suffer for doing right, remember that Christ did too—for them. Thus they must “arm” themselves for suffering (4:1), and not be surprised at persecution as “something strange” (v 12). They are sharing Christ’s sufferings. His final word is “Stand fast!”<\/p>\n<p>Mark, too, is thought to have written at this time for the benefit of the suffering Roman church. His Gospel dwells upon Christ’s conflict, its causes and forms, and vividly portrays Christ’s own heroic death. Like Peter, Mark meets persecution by pointing back to the suffering Lord.<\/p>\n<p>Somewhat later, Christianity was exposed as an “illegal religion,” no longer a protected sect of Judaism, by the introduction into synagogue services of a prayer against “Nazarenes,” which Christians could not offer. Thereafter, the church was liable to official suppression. Rome readily incorporated old, national religions into state rituals for the sake of imperial unity, but she resisted new, nonconformist movements, especially those with secret meetings (i.e., the Eucharist), as politically dangerous (cf. Acts 17:6-7).<\/p>\n<p>Toward the end of the century, faced with a growing church and political unrest, the state required public “worship” of “the genius of Rome” alongside any other religious rites. In Domitian’s reign (<span>AD<\/span> 81–96) this became worship of the living emperor, with elaborate temples and an official priesthood. When Christians refused, acknowledging Jesus alone as divine Lord, official, and increasingly barbaric, persecution began. It is probable that Revelation reflects this situation (Rv 1:9; 2:13; 6:9; 13; 19:2). So the Bible ends as it began, with the theme of the persecution of the people of God.<\/p>\n<p><em>See also<\/em> Suffering; Tribulation.<\/p>","content_en":"<h3>PERSECUTION<\/h3>\n<p>Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-treatment of Israel in Egypt, like her later oppression by the Philistines, Midianites, and others, had economic and political grounds. For those refusing to accept the royal policy of syncretism, official tolerance of injustice, and pagan immoralities, persecution becomes frequent—from Elijah’s period onward (1 Kgs 19:10). Later prophets, as spokesmen of uncompromising truth and the claims of divine law in the face of social evils, suffered severely at the hands of the ruling classes, so that persecution became, in Jewish eyes, the hallmark of the true prophet (2 Chr 36:15-16; Mt 5:12; 23:29-37; Acts 7:52; Heb 11:32-38).<\/p>\n<p>Daniel’s stories illustrate persecution during the exile. On the return under foreign rule, strict Jews sought to preserve the nation’s identity and religion amid alien pressures and the compromises of lax Jews anxious for accommodation and prosperity (1 Macc 1:11-15; 2:42-48). The result was the social oppression and harassment that made the repeated pleas for vindication and divine intervention, in such psalms as 10, 69, 140, and 149, painfully relevant in postexilic worship. This persecution reached a horrifying climax of cruelty during the Maccabean age, provoking armed resistance in response (2 Macc 6–7; Heb 11:35-38).<\/p>\n<p>Thus, despite her confidence in God’s sovereignty and “protection,” Israel learned that right does not always prosper in this world, that faithfulness to truth does not ensure immunity from suffering, sacrifice, or martyrdom.<\/p>\n<p>This acceptance of the high cost of righteousness was inherited by Christianity. Jesus repeatedly warned of persecution, even within households, and urged “armed” preparation for it, promising the Spirit’s assistance at judicial examinations (Mt 5:11-12; 10:16-23, 34-36; 23:34; Lk 6:26; 22:35-36). Jesus was deeply angered by the murder of John the Baptist by Herod (Lk 23:9), and he foresaw his own fate. Because he criticized the legalism and nationalism of the Pharisees, and the compromises of the Sadducees to protect their own privileges (Jn 11:47-50), and because he disappointed the militaristic hopes set upon the Messiah by the common people, Jesus knew he would be rejected. His call to discipleship came to include warnings of danger, reviling, slander, accusation, flogging, arraignment before courts, hatred, and death. He frankly invited followers to prepare for his crucifixion, as the only way to life and the kingdom (Mt 16:21-26; 20:17-22; Mk 10:29-30; Jn 15:18-25; 16:1-4). Jesus was killed on the charges of subverting the nation, forbidding payment of taxes to the Romans, and claiming to be king (Lk 23:2).<\/p>\n<p>The first persecution of the church by Jewish authorities was provoked mainly by Peter’s accusations concerning the murder of the Messiah. As apostolic influence increased, official action came to include imprisonment and beating (Acts 5:17, 40). The powerful advocacy of the Hellenist Stephen provoked a Jewish mob to stone him (Acts 6–7)—the signal for “a great persecution,” scattering most Christians from Jerusalem. The conversion of the archpersecutor Saul of Tarsus marked a resounding victory over opposition, and Herod’s sudden death just after attacking the church “to please the Jews” was another (Acts 12:1-3, 20-24).<\/p>\n<p>As Christianity moved into the Gentile world, a new cause of Jewish persecution arose as disturbances began to occur in the synagogues (Acts 13:44-45, 50; 14:1-6, 19; 17:1, 5, 13; 18:4-6, 12). In addition, the healing of the slave girl at Philippi led to the disciples’ imprisonment (16:19-24); at Ephesus, the effect of Christian preaching on the trade of idol makers occasioned a dangerous threat, which the authorities averted (19:23-41). Paul averted the plot of more than 40 men who vowed to ambush him and kill him (21:4-36; 23:12-15). And the book of Acts closes with Paul awaiting trial before Caesar (28:30-31).<\/p>\n<p>Throughout this period, persecution of Christians was sporadic, local, and mainly Jewish, provoked by envy of the church’s missionary success. Officially, Christianity, as a Jewish sect (Acts 24:5, 14), shared the state’s legal recognition won by the Jews. Thus, Paul received Roman protection at Paphos, Philippi, Corinth, Ephesus, and Jerusalem from governors Felix and Festus and their adviser Herod Agrippa, as well as from the centurion conveying him to Rome. This explains Paul’s confident appeal to Caesar; an imperial acquittal would ensure Christianity freedom from harassment throughout the empire.<\/p>\n<p>Paul’s attitude to persecution included regretful remembrance of his own persecuting days (Acts 22:4; 26:9-11; Gal 1:22-24), deliberate acceptance of risks in obedience to Christ (Acts 20:22-24; 21:13), continual warning that tribulation is inseparable from discipleship (Acts 14:22; Rom 5:3; 12:12; 1 Thes 3:4), and assurance that in every form of tribulation Christians are more than conquerors (Rom 8:35-37).<\/p>\n<p>Almost certainly, Paul was beheaded during fierce persecution at Rome following the fire for which the Christians were blamed. Christians were often accused of “atheism” (rejecting polytheism), of appealing only to slave classes, of “scandalous” love feasts, and unsociable, austere behavior (cf. Jn 15:19), making them a popular target for blame.<\/p>\n<p>About this time, Peter warned Christians in the East of the danger confronting the church. For a little while, “various trials” only prove the genuineness of faith (1 Pt 1:6). Slander should be answered by blameless living. Honor should be paid to the authorities. Suffering for righteousness should be accepted without fear. Let Christians prepare respectful defenses, with consciences clear of blame. If they suffer for doing right, remember that Christ did too—for them. Thus they must “arm” themselves for suffering (4:1), and not be surprised at persecution as “something strange” (v 12). They are sharing Christ’s sufferings. His final word is “Stand fast!”<\/p>\n<p>Mark, too, is thought to have written at this time for the benefit of the suffering Roman church. His Gospel dwells upon Christ’s conflict, its causes and forms, and vividly portrays Christ’s own heroic death. Like Peter, Mark meets persecution by pointing back to the suffering Lord.<\/p>\n<p>Somewhat later, Christianity was exposed as an “illegal religion,” no longer a protected sect of Judaism, by the introduction into synagogue services of a prayer against “Nazarenes,” which Christians could not offer. Thereafter, the church was liable to official suppression. Rome readily incorporated old, national religions into state rituals for the sake of imperial unity, but she resisted new, nonconformist movements, especially those with secret meetings (i.e., the Eucharist), as politically dangerous (cf. Acts 17:6-7).<\/p>\n<p>Toward the end of the century, faced with a growing church and political unrest, the state required public “worship” of “the genius of Rome” alongside any other religious rites. In Domitian’s reign (<span>AD<\/span> 81–96) this became worship of the living emperor, with elaborate temples and an official priesthood. When Christians refused, acknowledging Jesus alone as divine Lord, official, and increasingly barbaric, persecution began. It is probable that Revelation reflects this situation (Rv 1:9; 2:13; 6:9; 13; 19:2). So the Bible ends as it began, with the theme of the persecution of the people of God.<\/p>\n<p><em>See also<\/em> Suffering; Tribulation.<\/p>","summary_ro":"PERSECUTION Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-t...","summary_en":"PERSECUTION Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-t...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33742,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Samuel (Person)","title_en":"Samuel (Person)","content_ro":"<h3>SAMUEL (P<span>erson<\/span>)<\/h3>\n<p>Last of the judges, his name means “name of God” or “his name is El” (El is the name of the God of strength and power). The play on words in 1 Samuel 1:20 (cf. Ex 2:10) is not intended to be an explanation of the meaning of Samuel’s name; Hannah’s words recall only her prayer and the circumstances surrounding her son’s birth.<\/p>\n<p class=\"h2\" id=\"PersonalHistory\">Personal History<\/p>\n<p>Samuel’s parents were a devout couple who went annually to the sanctuary at Shiloh (1 Sm 1:3). His father, Elkanah, was a Levite (1 Chr 6:26) and a resident in Ramah, territory of Ephraim. His mother, Hannah, was unable to bear children early in their marriage. Elkanah had a second wife, Peninnah.<\/p>\n<p>On a visit to Shiloh, Hannah prayed in the sanctuary (1 Sm 1:6-11), vowing that, if the Lord would give her a son, she would dedicate him as a Nazirite (Nm 6:1-21) to God’s service for life. The Lord heard Hannah’s prayer and granted her request. She had no other children until after Samuel’s dedication.<\/p>\n<p>When Samuel was presented to Eli and began his service in the sanctuary, he bowed before the Lord and “worshiped the <span>Lord<\/span> there” (1 Sm 1:28). Three ingredients—a feeling of worth, a knowledge of his parents’ love (cf. 2:19), and a sense of purpose—laid the foundation of his personality and his future accomplishments.<\/p>\n<p>Further proof of Samuel’s valuable early training is evidenced in 1 Samuel 2. Eli’s sons had followed the licentious practices of the pagan religions about them. Eli was old, indulgent, and powerless to restrain them. Samuel neither developed irreverence for Eli nor followed his sons in the path of evil. God determined to judge Eli and his house for their sins. When God announced his purpose to Samuel, Samuel responded with reverence and respect. His personal and spiritual growth indicated that he had been marked out as a future prophet of the Lord.<\/p>\n<p> When everyone did what was right in his or her own eyes (cf. Jgs 17:6; 21:25), God allowed an adjacent nation to serve as his instrument to chasten his people, until a judge arose to deliver them. When the Philistines again invaded the land (1 Sm 4–6), the Israelites mustered their army at Ebenezer, only to be defeated. Believing that the ark of the covenant would guarantee success, they sent to Shiloh for it. The next day the Israelites were again defeated and the ark captured. When this news reached Eli, he fell from his stool and died.<\/p>\n<p>Twenty years elapsed before Samuel’s name is mentioned again (1 Sm 7:2-3). Evidently, following the destruction of Shiloh (cf. Jer 7:12-14; 26:6, 9; Ps 78:60), he lived in Ramah and went on annual preaching missions that included Bethel, Gilgal, and Mizpah, “judging” the people in these places (cf. Dt 16:18-22; 17:8-13). Samuel probably also founded “schools of the prophets” during this period. Schools were established at Bethel (1 Sm 10:5; 2 Kgs 2:3), Gilgal (2 Kgs 4:38), Ramah (1 Sm 19:20), and elsewhere (2 Kgs 2:5), perhaps as a natural outgrowth of Samuel’s ministry.<\/p>\n<p>After a 20-year ministry, Samuel thought it timely to move toward spiritual and national unification. He convened a meeting at Mizpah (1 Sm 7). There, with a symbolic rite expressive of deep humiliation and in keeping with the libations of a treaty, the Israelites poured out water on the ground, fasted, and prayed.<\/p>\n<p>The Philistines mistook the nature of the convocation and decided to attack the defenseless worshipers, who entreated Samuel to pray for them. He offered a sacrifice and the Lord sent a violent thunderstorm, causing the invaders to flee in panic. The pursuing Israelites won a significant victory at Ebenezer (1 Sm 7:12).<\/p>\n<p>In Samuel’s declining years, the elders rejected his leadership in favor of a king (1 Sm 8). Following earnest prayer, he received new direction from the Lord, acceded to their request, and later anointed Saul prince over God’s people. Samuel then summoned the Israelites to Mizpah, where God’s choice was made official, and Saul was hailed as king. Following Saul’s victory over Nahash (ch 11), Samuel at Gilgal confirmed Saul’s kingship. Thereafter, Samuel retired to Ramah to train men to carry on his ministry.<\/p>\n<p>Samuel twice had to reprove Saul, first for impatience and disobedience (1 Sm 13:5-14), and then for disobeying the express command of the Lord (15:20-23), who rejected him as king. Samuel was then sent to the home of Jesse in Bethlehem, where he anointed David as the chosen one of the Lord (16:1-13).<\/p>\n<p>In 1 Samuel 25:1 is a brief account of Samuel’s passing, when all Israel gathered together and mourned for him. He was buried in Ramah. The only subsequent mention of Samuel is in 1 Samuel 28. Summoned by the witch of Endor at Saul’s request, Samuel announced that on the following day Saul and his sons would die in battle (vv 4-19).<\/p>\n<p class=\"h2\" id=\"Character\">Character<\/p>\n<p>Samuel overcame many problems through piety, perseverance, and dedication to the service of the Lord. His overriding concern was for the good of his people. Wise and courageous, he boldly rebuked king, elders, and people when necessary, always from the sure ground of the revealed will of God.<\/p>\n<p>While Samuel served as judge and priest, he was preeminently a prophet. Through his ministry the spiritual life of the Israelites improved. In inaugurating the monarchy, he led the people from tribal disunity to national solidarity. He appointed gatekeepers to the tent of meeting (1 Chr 9:17-26), organized observance of the Passover so memorably that it was still spoken about in Josiah’s day (2 Chr 35:18), put into writing how a king and his kingdom should be (1 Sm 10:25), and penned “The Chronicles of Samuel the Seer” (1 Chr 29:29).<\/p>\n<p>Samuel well deserves a place among the great men of faith (Heb 11:32). He was the last of the judges (1 Sm 7:6, 15-17) and the first of the prophets (1 Sm 3:20; Acts 3:24; 13:20).<\/p>\n<p><em>See also<\/em> Samuel, Books of First and Second.<\/p>","content_en":"<h3>SAMUEL (P<span>erson<\/span>)<\/h3>\n<p>Last of the judges, his name means “name of God” or “his name is El” (El is the name of the God of strength and power). The play on words in 1 Samuel 1:20 (cf. Ex 2:10) is not intended to be an explanation of the meaning of Samuel’s name; Hannah’s words recall only her prayer and the circumstances surrounding her son’s birth.<\/p>\n<p class=\"h2\" id=\"PersonalHistory\">Personal History<\/p>\n<p>Samuel’s parents were a devout couple who went annually to the sanctuary at Shiloh (1 Sm 1:3). His father, Elkanah, was a Levite (1 Chr 6:26) and a resident in Ramah, territory of Ephraim. His mother, Hannah, was unable to bear children early in their marriage. Elkanah had a second wife, Peninnah.<\/p>\n<p>On a visit to Shiloh, Hannah prayed in the sanctuary (1 Sm 1:6-11), vowing that, if the Lord would give her a son, she would dedicate him as a Nazirite (Nm 6:1-21) to God’s service for life. The Lord heard Hannah’s prayer and granted her request. She had no other children until after Samuel’s dedication.<\/p>\n<p>When Samuel was presented to Eli and began his service in the sanctuary, he bowed before the Lord and “worshiped the <span>Lord<\/span> there” (1 Sm 1:28). Three ingredients—a feeling of worth, a knowledge of his parents’ love (cf. 2:19), and a sense of purpose—laid the foundation of his personality and his future accomplishments.<\/p>\n<p>Further proof of Samuel’s valuable early training is evidenced in 1 Samuel 2. Eli’s sons had followed the licentious practices of the pagan religions about them. Eli was old, indulgent, and powerless to restrain them. Samuel neither developed irreverence for Eli nor followed his sons in the path of evil. God determined to judge Eli and his house for their sins. When God announced his purpose to Samuel, Samuel responded with reverence and respect. His personal and spiritual growth indicated that he had been marked out as a future prophet of the Lord.<\/p>\n<p> When everyone did what was right in his or her own eyes (cf. Jgs 17:6; 21:25), God allowed an adjacent nation to serve as his instrument to chasten his people, until a judge arose to deliver them. When the Philistines again invaded the land (1 Sm 4–6), the Israelites mustered their army at Ebenezer, only to be defeated. Believing that the ark of the covenant would guarantee success, they sent to Shiloh for it. The next day the Israelites were again defeated and the ark captured. When this news reached Eli, he fell from his stool and died.<\/p>\n<p>Twenty years elapsed before Samuel’s name is mentioned again (1 Sm 7:2-3). Evidently, following the destruction of Shiloh (cf. Jer 7:12-14; 26:6, 9; Ps 78:60), he lived in Ramah and went on annual preaching missions that included Bethel, Gilgal, and Mizpah, “judging” the people in these places (cf. Dt 16:18-22; 17:8-13). Samuel probably also founded “schools of the prophets” during this period. Schools were established at Bethel (1 Sm 10:5; 2 Kgs 2:3), Gilgal (2 Kgs 4:38), Ramah (1 Sm 19:20), and elsewhere (2 Kgs 2:5), perhaps as a natural outgrowth of Samuel’s ministry.<\/p>\n<p>After a 20-year ministry, Samuel thought it timely to move toward spiritual and national unification. He convened a meeting at Mizpah (1 Sm 7). There, with a symbolic rite expressive of deep humiliation and in keeping with the libations of a treaty, the Israelites poured out water on the ground, fasted, and prayed.<\/p>\n<p>The Philistines mistook the nature of the convocation and decided to attack the defenseless worshipers, who entreated Samuel to pray for them. He offered a sacrifice and the Lord sent a violent thunderstorm, causing the invaders to flee in panic. The pursuing Israelites won a significant victory at Ebenezer (1 Sm 7:12).<\/p>\n<p>In Samuel’s declining years, the elders rejected his leadership in favor of a king (1 Sm 8). Following earnest prayer, he received new direction from the Lord, acceded to their request, and later anointed Saul prince over God’s people. Samuel then summoned the Israelites to Mizpah, where God’s choice was made official, and Saul was hailed as king. Following Saul’s victory over Nahash (ch 11), Samuel at Gilgal confirmed Saul’s kingship. Thereafter, Samuel retired to Ramah to train men to carry on his ministry.<\/p>\n<p>Samuel twice had to reprove Saul, first for impatience and disobedience (1 Sm 13:5-14), and then for disobeying the express command of the Lord (15:20-23), who rejected him as king. Samuel was then sent to the home of Jesse in Bethlehem, where he anointed David as the chosen one of the Lord (16:1-13).<\/p>\n<p>In 1 Samuel 25:1 is a brief account of Samuel’s passing, when all Israel gathered together and mourned for him. He was buried in Ramah. The only subsequent mention of Samuel is in 1 Samuel 28. Summoned by the witch of Endor at Saul’s request, Samuel announced that on the following day Saul and his sons would die in battle (vv 4-19).<\/p>\n<p class=\"h2\" id=\"Character\">Character<\/p>\n<p>Samuel overcame many problems through piety, perseverance, and dedication to the service of the Lord. His overriding concern was for the good of his people. Wise and courageous, he boldly rebuked king, elders, and people when necessary, always from the sure ground of the revealed will of God.<\/p>\n<p>While Samuel served as judge and priest, he was preeminently a prophet. Through his ministry the spiritual life of the Israelites improved. In inaugurating the monarchy, he led the people from tribal disunity to national solidarity. He appointed gatekeepers to the tent of meeting (1 Chr 9:17-26), organized observance of the Passover so memorably that it was still spoken about in Josiah’s day (2 Chr 35:18), put into writing how a king and his kingdom should be (1 Sm 10:25), and penned “The Chronicles of Samuel the Seer” (1 Chr 29:29).<\/p>\n<p>Samuel well deserves a place among the great men of faith (Heb 11:32). He was the last of the judges (1 Sm 7:6, 15-17) and the first of the prophets (1 Sm 3:20; Acts 3:24; 13:20).<\/p>\n<p><em>See also<\/em> Samuel, Books of First and Second.<\/p>","summary_ro":"SAMUEL (Person) Last of the judges, his name means “name of God” or “his name is El” (El is the name of the God of strength and power). The play on words in 1 Samuel 1:20 (cf. Ex 2:10) is not intended to be an explanation of the meaning of Samuel’s name; Hannah’s words recall only her prayer and the circumstances surrounding her son’s birth. Personal History Samuel’s parents were a devout couple who went annually to the sanctuary at Shiloh (1 Sm 1:3). His father, Elkanah, was a Levite (1 Chr ...","summary_en":"SAMUEL (Person) Last of the judges, his name means “name of God” or “his name is El” (El is the name of the God of strength and power). The play on words in 1 Samuel 1:20 (cf. Ex 2:10) is not intended to be an explanation of the meaning of Samuel’s name; Hannah’s words recall only her prayer and the circumstances surrounding her son’s birth. Personal History Samuel’s parents were a devout couple who went annually to the sanctuary at Shiloh (1 Sm 1:3). His father, Elkanah, was a Levite (1 Chr ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58919,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:32","title_en":"Study Note: Evrei 11:32","content_ro":"<p><strong>11:32-40<\/strong> In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a, the outcome of faith is deliverance and victory. In 11:35b-38, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39).<\/p>","content_en":"<p><strong>11:32-40<\/strong> In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a, the outcome of faith is deliverance and victory. In 11:35b-38, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39).<\/p>","summary_ro":"11:32-40 In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a, the outcome of faith is deliverance and victory. In 11:35b-38, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39).","summary_en":"11:32-40 In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a, the outcome of faith is deliverance and victory. In 11:35b-38, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58920,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:32","title_en":"Study Note: Evrei 11:32","content_ro":"<p><strong>11:32<\/strong> <em>How much more do I need to say?<\/em> The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. <em>Gideon<\/em> defeated the Midianites with torches and jars (Judg 7:7-25). <em>Barak<\/em> routed Sisera and the Canaanites (Judg 4:8-16). <em>Samson<\/em><em>,<\/em> though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16). <em>Jephthah<\/em> won victory over the Amorites and Ammonites (Judg 10:6–12:7). <em>David<\/em><em>,<\/em> the only king in the group, loved God and, for the most part, led an exemplary life of faith (1 Sam 16—1 Kgs 1). <em>Samuel<\/em> was an important transitional leader between the judges and the monarchy; he heard God’s voice and obeyed his will (1 Sam 1–15). • The statement <em>all the prophets<\/em> includes Elijah, Elisha, and the “writing prophets” from Isaiah to Malachi. The prophets often exhibited great faith in the face of hostility.<\/p>","content_en":"<p><strong>11:32<\/strong> <em>How much more do I need to say?<\/em> The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. <em>Gideon<\/em> defeated the Midianites with torches and jars (Judg 7:7-25). <em>Barak<\/em> routed Sisera and the Canaanites (Judg 4:8-16). <em>Samson<\/em><em>,<\/em> though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16). <em>Jephthah<\/em> won victory over the Amorites and Ammonites (Judg 10:6–12:7). <em>David<\/em><em>,<\/em> the only king in the group, loved God and, for the most part, led an exemplary life of faith (1 Sam 16—1 Kgs 1). <em>Samuel<\/em> was an important transitional leader between the judges and the monarchy; he heard God’s voice and obeyed his will (1 Sam 1–15). • The statement <em>all the prophets<\/em> includes Elijah, Elisha, and the “writing prophets” from Isaiah to Malachi. The prophets often exhibited great faith in the face of hostility.<\/p>","summary_ro":"11:32 How much more do I need to say? The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. Gideon defeated the Midianites with torches and jars (Judg 7:7-25). Barak routed Sisera and the Canaanites (Judg 4:8-16). Samson, though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16). Jephthah won victory over the Amorites and Ammonites (Judg 10:6–12:7). David, ...","summary_en":"11:32 How much more do I need to say? The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. Gideon defeated the Midianites with torches and jars (Judg 7:7-25). Barak routed Sisera and the Canaanites (Judg 4:8-16). Samson, though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16). Jephthah won victory over the Amorites and Ammonites (Judg 10:6–12:7). David, ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86545,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:32","title_en":"Study Note: Evrei 11:32","content_ro":"<p><strong>11:32-40<\/strong> In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a, the outcome of faith is deliverance and victory. In 11:35b-38, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39).<\/p>","content_en":"<p><strong>11:32-40<\/strong> In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a, the outcome of faith is deliverance and victory. In 11:35b-38, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39).<\/p>","summary_ro":"11:32-40 In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a, the outcome of faith is deliverance and victory. In 11:35b-38, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39).","summary_en":"11:32-40 In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a, the outcome of faith is deliverance and victory. In 11:35b-38, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86546,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:32","title_en":"Study Note: Evrei 11:32","content_ro":"<p><strong>11:32<\/strong> <em>How much more do I need to say?<\/em> The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. <em>Gideon<\/em> defeated the Midianites with torches and jars (Judg 7:7-25). <em>Barak<\/em> routed Sisera and the Canaanites (Judg 4:8-16). <em>Samson<\/em><em>,<\/em> though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16). <em>Jephthah<\/em> won victory over the Amorites and Ammonites (Judg 10:6–12:7). <em>David<\/em><em>,<\/em> the only king in the group, loved God and, for the most part, led an exemplary life of faith (1 Sam 16—1 Kgs 1). <em>Samuel<\/em> was an important transitional leader between the judges and the monarchy; he heard God’s voice and obeyed his will (1 Sam 1–15). • The statement <em>all the prophets<\/em> includes Elijah, Elisha, and the “writing prophets” from Isaiah to Malachi. The prophets often exhibited great faith in the face of hostility.<\/p>","content_en":"<p><strong>11:32<\/strong> <em>How much more do I need to say?<\/em> The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. <em>Gideon<\/em> defeated the Midianites with torches and jars (Judg 7:7-25). <em>Barak<\/em> routed Sisera and the Canaanites (Judg 4:8-16). <em>Samson<\/em><em>,<\/em> though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16). <em>Jephthah<\/em> won victory over the Amorites and Ammonites (Judg 10:6–12:7). <em>David<\/em><em>,<\/em> the only king in the group, loved God and, for the most part, led an exemplary life of faith (1 Sam 16—1 Kgs 1). <em>Samuel<\/em> was an important transitional leader between the judges and the monarchy; he heard God’s voice and obeyed his will (1 Sam 1–15). • The statement <em>all the prophets<\/em> includes Elijah, Elisha, and the “writing prophets” from Isaiah to Malachi. The prophets often exhibited great faith in the face of hostility.<\/p>","summary_ro":"11:32 How much more do I need to say? The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. Gideon defeated the Midianites with torches and jars (Judg 7:7-25). Barak routed Sisera and the Canaanites (Judg 4:8-16). Samson, though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16). Jephthah won victory over the Amorites and Ammonites (Judg 10:6–12:7). David, ...","summary_en":"11:32 How much more do I need to say? The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. Gideon defeated the Midianites with torches and jars (Judg 7:7-25). Barak routed Sisera and the Canaanites (Judg 4:8-16). Samson, though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16). Jephthah won victory over the Amorites and Ammonites (Judg 10:6–12:7). David, ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114171,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:32","title_en":"Study Note: Evrei 11:32","content_ro":"<p><strong>11:32-40<\/strong> In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a, the outcome of faith is deliverance and victory. In 11:35b-38, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39).<\/p>","content_en":"<p><strong>11:32-40<\/strong> In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a, the outcome of faith is deliverance and victory. In 11:35b-38, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39).<\/p>","summary_ro":"11:32-40 In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a, the outcome of faith is deliverance and victory. In 11:35b-38, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39).","summary_en":"11:32-40 In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a, the outcome of faith is deliverance and victory. In 11:35b-38, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114172,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:32","title_en":"Study Note: Evrei 11:32","content_ro":"<p><strong>11:32<\/strong> <em>How much more do I need to say?<\/em> The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. <em>Gideon<\/em> defeated the Midianites with torches and jars (Judg 7:7-25). <em>Barak<\/em> routed Sisera and the Canaanites (Judg 4:8-16). <em>Samson<\/em><em>,<\/em> though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16). <em>Jephthah<\/em> won victory over the Amorites and Ammonites (Judg 10:6–12:7). <em>David<\/em><em>,<\/em> the only king in the group, loved God and, for the most part, led an exemplary life of faith (1 Sam 16—1 Kgs 1). <em>Samuel<\/em> was an important transitional leader between the judges and the monarchy; he heard God’s voice and obeyed his will (1 Sam 1–15). • The statement <em>all the prophets<\/em> includes Elijah, Elisha, and the “writing prophets” from Isaiah to Malachi. The prophets often exhibited great faith in the face of hostility.<\/p>","content_en":"<p><strong>11:32<\/strong> <em>How much more do I need to say?<\/em> The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. <em>Gideon<\/em> defeated the Midianites with torches and jars (Judg 7:7-25). <em>Barak<\/em> routed Sisera and the Canaanites (Judg 4:8-16). <em>Samson<\/em><em>,<\/em> though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16). <em>Jephthah<\/em> won victory over the Amorites and Ammonites (Judg 10:6–12:7). <em>David<\/em><em>,<\/em> the only king in the group, loved God and, for the most part, led an exemplary life of faith (1 Sam 16—1 Kgs 1). <em>Samuel<\/em> was an important transitional leader between the judges and the monarchy; he heard God’s voice and obeyed his will (1 Sam 1–15). • The statement <em>all the prophets<\/em> includes Elijah, Elisha, and the “writing prophets” from Isaiah to Malachi. The prophets often exhibited great faith in the face of hostility.<\/p>","summary_ro":"11:32 How much more do I need to say? The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. Gideon defeated the Midianites with torches and jars (Judg 7:7-25). Barak routed Sisera and the Canaanites (Judg 4:8-16). Samson, though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16). Jephthah won victory over the Amorites and Ammonites (Judg 10:6–12:7). David, ...","summary_en":"11:32 How much more do I need to say? The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. Gideon defeated the Midianites with torches and jars (Judg 7:7-25). Barak routed Sisera and the Canaanites (Judg 4:8-16). Samson, though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16). Jephthah won victory over the Amorites and Ammonites (Judg 10:6–12:7). David, ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141797,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:32","title_en":"Study Note: Evrei 11:32","content_ro":"<p><strong>11:32-40<\/strong> In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a, the outcome of faith is deliverance and victory. In 11:35b-38, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39).<\/p>","content_en":"<p><strong>11:32-40<\/strong> In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a, the outcome of faith is deliverance and victory. In 11:35b-38, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39).<\/p>","summary_ro":"11:32-40 In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a, the outcome of faith is deliverance and victory. In 11:35b-38, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39).","summary_en":"11:32-40 In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a, the outcome of faith is deliverance and victory. In 11:35b-38, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141798,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:32","title_en":"Study Note: Evrei 11:32","content_ro":"<p><strong>11:32<\/strong> <em>How much more do I need to say?<\/em> The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. <em>Gideon<\/em> defeated the Midianites with torches and jars (Judg 7:7-25). <em>Barak<\/em> routed Sisera and the Canaanites (Judg 4:8-16). <em>Samson<\/em><em>,<\/em> though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16). <em>Jephthah<\/em> won victory over the Amorites and Ammonites (Judg 10:6–12:7). <em>David<\/em><em>,<\/em> the only king in the group, loved God and, for the most part, led an exemplary life of faith (1 Sam 16—1 Kgs 1). <em>Samuel<\/em> was an important transitional leader between the judges and the monarchy; he heard God’s voice and obeyed his will (1 Sam 1–15). • The statement <em>all the prophets<\/em> includes Elijah, Elisha, and the “writing prophets” from Isaiah to Malachi. The prophets often exhibited great faith in the face of hostility.<\/p>","content_en":"<p><strong>11:32<\/strong> <em>How much more do I need to say?<\/em> The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. <em>Gideon<\/em> defeated the Midianites with torches and jars (Judg 7:7-25). <em>Barak<\/em> routed Sisera and the Canaanites (Judg 4:8-16). <em>Samson<\/em><em>,<\/em> though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16). <em>Jephthah<\/em> won victory over the Amorites and Ammonites (Judg 10:6–12:7). <em>David<\/em><em>,<\/em> the only king in the group, loved God and, for the most part, led an exemplary life of faith (1 Sam 16—1 Kgs 1). <em>Samuel<\/em> was an important transitional leader between the judges and the monarchy; he heard God’s voice and obeyed his will (1 Sam 1–15). • The statement <em>all the prophets<\/em> includes Elijah, Elisha, and the “writing prophets” from Isaiah to Malachi. The prophets often exhibited great faith in the face of hostility.<\/p>","summary_ro":"11:32 How much more do I need to say? The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. Gideon defeated the Midianites with torches and jars (Judg 7:7-25). Barak routed Sisera and the Canaanites (Judg 4:8-16). Samson, though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16). Jephthah won victory over the Amorites and Ammonites (Judg 10:6–12:7). David, ...","summary_en":"11:32 How much more do I need to say? The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. Gideon defeated the Midianites with torches and jars (Judg 7:7-25). Barak routed Sisera and the Canaanites (Judg 4:8-16). Samson, though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16). Jephthah won victory over the Amorites and Ammonites (Judg 10:6–12:7). David, ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":58921,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:33","title_en":"Study Note: Evrei 11:33","content_ro":"<p><strong>11:33<\/strong> <em>overthrew kingdoms:<\/em> During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others <em>ruled with justice<\/em> (see 2 Sam 8:15; 1 Kgs 10:9). • <em>shut the mouths of lions:<\/em> See Dan 6:1-23.<\/p>","content_en":"<p><strong>11:33<\/strong> <em>overthrew kingdoms:<\/em> During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others <em>ruled with justice<\/em> (see 2 Sam 8:15; 1 Kgs 10:9). • <em>shut the mouths of lions:<\/em> See Dan 6:1-23.<\/p>","summary_ro":"11:33 overthrew kingdoms: During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others ruled with justice (see 2 Sam 8:15; 1 Kgs 10:9). • shut the mouths of lions: See Dan 6:1-23.","summary_en":"11:33 overthrew kingdoms: During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others ruled with justice (see 2 Sam 8:15; 1 Kgs 10:9). • shut the mouths of lions: See Dan 6:1-23.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86547,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:33","title_en":"Study Note: Evrei 11:33","content_ro":"<p><strong>11:33<\/strong> <em>overthrew kingdoms:<\/em> During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others <em>ruled with justice<\/em> (see 2 Sam 8:15; 1 Kgs 10:9). • <em>shut the mouths of lions:<\/em> See Dan 6:1-23.<\/p>","content_en":"<p><strong>11:33<\/strong> <em>overthrew kingdoms:<\/em> During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others <em>ruled with justice<\/em> (see 2 Sam 8:15; 1 Kgs 10:9). • <em>shut the mouths of lions:<\/em> See Dan 6:1-23.<\/p>","summary_ro":"11:33 overthrew kingdoms: During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others ruled with justice (see 2 Sam 8:15; 1 Kgs 10:9). • shut the mouths of lions: See Dan 6:1-23.","summary_en":"11:33 overthrew kingdoms: During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others ruled with justice (see 2 Sam 8:15; 1 Kgs 10:9). • shut the mouths of lions: See Dan 6:1-23.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114173,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:33","title_en":"Study Note: Evrei 11:33","content_ro":"<p><strong>11:33<\/strong> <em>overthrew kingdoms:<\/em> During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others <em>ruled with justice<\/em> (see 2 Sam 8:15; 1 Kgs 10:9). • <em>shut the mouths of lions:<\/em> See Dan 6:1-23.<\/p>","content_en":"<p><strong>11:33<\/strong> <em>overthrew kingdoms:<\/em> During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others <em>ruled with justice<\/em> (see 2 Sam 8:15; 1 Kgs 10:9). • <em>shut the mouths of lions:<\/em> See Dan 6:1-23.<\/p>","summary_ro":"11:33 overthrew kingdoms: During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others ruled with justice (see 2 Sam 8:15; 1 Kgs 10:9). • shut the mouths of lions: See Dan 6:1-23.","summary_en":"11:33 overthrew kingdoms: During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others ruled with justice (see 2 Sam 8:15; 1 Kgs 10:9). • shut the mouths of lions: See Dan 6:1-23.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141799,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:33","title_en":"Study Note: Evrei 11:33","content_ro":"<p><strong>11:33<\/strong> <em>overthrew kingdoms:<\/em> During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others <em>ruled with justice<\/em> (see 2 Sam 8:15; 1 Kgs 10:9). • <em>shut the mouths of lions:<\/em> See Dan 6:1-23.<\/p>","content_en":"<p><strong>11:33<\/strong> <em>overthrew kingdoms:<\/em> During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others <em>ruled with justice<\/em> (see 2 Sam 8:15; 1 Kgs 10:9). • <em>shut the mouths of lions:<\/em> See Dan 6:1-23.<\/p>","summary_ro":"11:33 overthrew kingdoms: During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others ruled with justice (see 2 Sam 8:15; 1 Kgs 10:9). • shut the mouths of lions: See Dan 6:1-23.","summary_en":"11:33 overthrew kingdoms: During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others ruled with justice (see 2 Sam 8:15; 1 Kgs 10:9). • shut the mouths of lions: See Dan 6:1-23.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":58922,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:34","title_en":"Study Note: Evrei 11:34","content_ro":"<p><strong>11:34<\/strong> <em>quenched the flames of fire:<\/em> See Dan 3:16-30. • <em>escaped death by the edge of the sword:<\/em> E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).<\/p>","content_en":"<p><strong>11:34<\/strong> <em>quenched the flames of fire:<\/em> See Dan 3:16-30. • <em>escaped death by the edge of the sword:<\/em> E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).<\/p>","summary_ro":"11:34 quenched the flames of fire: See Dan 3:16-30. • escaped death by the edge of the sword: E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).","summary_en":"11:34 quenched the flames of fire: See Dan 3:16-30. • escaped death by the edge of the sword: E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86548,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:34","title_en":"Study Note: Evrei 11:34","content_ro":"<p><strong>11:34<\/strong> <em>quenched the flames of fire:<\/em> See Dan 3:16-30. • <em>escaped death by the edge of the sword:<\/em> E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).<\/p>","content_en":"<p><strong>11:34<\/strong> <em>quenched the flames of fire:<\/em> See Dan 3:16-30. • <em>escaped death by the edge of the sword:<\/em> E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).<\/p>","summary_ro":"11:34 quenched the flames of fire: See Dan 3:16-30. • escaped death by the edge of the sword: E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).","summary_en":"11:34 quenched the flames of fire: See Dan 3:16-30. • escaped death by the edge of the sword: E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114174,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:34","title_en":"Study Note: Evrei 11:34","content_ro":"<p><strong>11:34<\/strong> <em>quenched the flames of fire:<\/em> See Dan 3:16-30. • <em>escaped death by the edge of the sword:<\/em> E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).<\/p>","content_en":"<p><strong>11:34<\/strong> <em>quenched the flames of fire:<\/em> See Dan 3:16-30. • <em>escaped death by the edge of the sword:<\/em> E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).<\/p>","summary_ro":"11:34 quenched the flames of fire: See Dan 3:16-30. • escaped death by the edge of the sword: E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).","summary_en":"11:34 quenched the flames of fire: See Dan 3:16-30. • escaped death by the edge of the sword: E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141800,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:34","title_en":"Study Note: Evrei 11:34","content_ro":"<p><strong>11:34<\/strong> <em>quenched the flames of fire:<\/em> See Dan 3:16-30. • <em>escaped death by the edge of the sword:<\/em> E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).<\/p>","content_en":"<p><strong>11:34<\/strong> <em>quenched the flames of fire:<\/em> See Dan 3:16-30. • <em>escaped death by the edge of the sword:<\/em> E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).<\/p>","summary_ro":"11:34 quenched the flames of fire: See Dan 3:16-30. • escaped death by the edge of the sword: E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).","summary_en":"11:34 quenched the flames of fire: See Dan 3:16-30. • escaped death by the edge of the sword: E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"35":[{"id":21155,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter of Jude","title_en":"Letter of Jude","content_ro":"<h3>JUDE, Letter of<\/h3>\n<p>Short, hard-hitting letter to a church being infiltrated by teachers who practiced all types of moral evil. Jude reveals the inner situation of a Jewish-Christian community and also presents some great difficulties for the Christian interpreter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The Letter of Jude states that it was written by “Jude . . . [the] brother of James” (1:1). Many scholars understand this nomenclature to designate Jude (Greek “Judas”), Jesus’ brother, whose brother James became the leader of the Jerusalem church. But other scholars think that perhaps another Jude wrote it, or some later author wrote it in the spirit of the leader whom he revered. The hypothesis that another Jude wrote it seems unlikely, for the apostle Jude (Lk 6:16; Acts 1:13) is the son of a certain James, not a brother of James; besides, Jude 1:17 appears to distinguish Jude from the apostles. And since there was only one James who was prominent in the early church, James the Lord’s brother, it would be hard to believe that some other Jude would have a brother named James and would use such an identification in the title; it would have been too confusing. The title “brother of James” most likely means that Jude was James of Jerusalem’s brother and therefore Jesus’ brother; he did not use the title “brother of our Lord,” perhaps, as Clement of Alexandria said, out of modesty.<\/p>\n<p>The idea that a later author wrote using Jude’s name presents a major problem: Why would he pick such an obscure name, instead of Paul or Peter or James, and why would he not use a more exalted and authoritative title? We must conclude that, despite the difficulties of date and background, Judas the Lord’s brother wrote this letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>About date, origin, and destination, the letter says nothing directly. Since the content of the faith is clearly fixed (Jude 1:3) and the recipients have personally heard the apostles (who may have died already, v 17), the date is probably between <span>AD<\/span> 60 and 100.<\/p>\n<p>Presumably, Jude traveled (with his wife and family) to promote the faith (1 Cor 9:5). Throughout his travels, he may have established some churches—or, at least, he probably taught at various local churches. It may be that he heard of false teachers infiltrating these churches and was prompted to write them this epistle.<\/p>\n<p>Jude may have written from Galilee in his old age, or perhaps he had returned to Jerusalem. The best guess we can make about the recipients would be that they were members of Jewish-Christian churches in Syria. Still, these locations remain little more than guesses.<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Three facts about the Letter of Jude make its background difficult to reconstruct. First, it is hard to be sure what type of heresy it was combating. Some scholars believe that this was early Gnosticism, and others that it was simply teaching infiltrated with ethical error. If the heretics were Gnostics, they believed in a hierarchy of angels or demigods. In this case they probably saw Jesus as a lower rung on the way to salvation. Perhaps they also considered God to be the lower creator (the demiurge) and spoke of wanting to serve the true God (Jude 1:4). This might explain the interest in angels and demons (v 8) and the stress on the unity of God (v 25). But probably these were simply people who had found a way to rationalize immoral behavior and were unwisely mocking the evil powers. There is no clear evidence that they were Gnostic, while there is plenty of evidence that people turned the freedom of the gospel into an excuse for sin (e.g., Rom 6; 1 Cor 5–6). These teachers probably denied Christ by failing to follow his ethical teaching, and their blasphemy of angels (while they themselves were deep in sin) was another ethical sin. Such depravity is enough to explain the letter; however, knowing that doctrinal and ethical error often go hand in hand, we must not discount the possibility that some doctrinal error was also involved.<\/p>\n<p>Second, Jude surprises us by quoting from two apocryphal books, the Assumption of Moses (Jude 1:4) and 1 Enoch (Jude 1:14-15 quotes 1 Enoch 1:9). This fact and other allusions in the book reveal that Jude and probably his readers were well read in Jewish apocryphal literature. Moreover, it also shows that Jude regarded books outside the canon of the OT as transmitting true traditions and authoritative prophecy. That Jude accepted these books is not surprising, since many apocryphal books were used by Jews of that period, alongside the OT, as a type of devotional literature. Early Christians often included apocryphal literature along with canonical books as part of their Bibles (sometimes they would also omit NT books that were not yet considered authentic). The canon of NT Scripture was not firmly established until the third century, long after Jude’s epistle was written.<\/p>\n<p>It is important to realize that while Jude probably believed in the historicity of these citations, the teaching of the letter does not depend on that historicity. Jude wrote about neither Moses nor Enoch but about how one should behave toward authorities (Jude 1:8) and what God will do to ungodly people (v 13). The citations illustrate Jude’s teaching and probably carried weight with his first readers, but the fact that they are apocryphal should bother us no more than Paul’s quotations from pagan writers or the writer of Hebrews’ allusions to 2 Maccabees (Acts 17; Ti 1:12; Heb 11:35). The authority of Scripture rests in the point the author is making.<\/p>\n<p>Third, Jude shows such a close relationship to 2 Peter 2 that either Jude is an expansion of 2 Peter 2 or else 2 Peter 2 is an abbreviation of Jude. Words, phrases, and illustrations are essentially identical in the two works. While it is hard to determine who borrowed from whom, probably the author of 2 Peter has adapted the strong denunciations of Jude to the more instructive tone of his work. It would be hard to imagine anyone writing Jude if 2 Peter already existed. Christians should have no problem with this borrowing, for no writer of Scripture believed himself so original that he could not borrow from other Scriptures, from hymns, or from noncanonical literature. It is no more a problem for God to inspire a quotation or adaptation from another writing than for him to inspire a new composition. Indeed, some passages in Scripture are total repetitions of others (e.g., Ps 18 and 2 Sm 22).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Jude describes his work in terms of exhortation or encouragement (Jude 1:3). Obviously he wanted to strengthen the churches against false teachers who were perverting the gospel. Thus, he repeatedly urged the believers to hold fast or guard their purity and the gospel (vv 3, 20-21, 24). Yet he did not want the teachers simply kicked out, for he had hopes that the believers would be able to rescue some from this danger, although the rescue itself would be dangerous work (v 23).<\/p>\n<p>In framing his exhortation the author did not produce any new doctrines; rather, he underlined some old ones: (1) He stressed the ethical nature of the gospel and the need to maintain purity in life and speech. (2) He showed a high regard for salvation through Christ and a strong belief in one God. (3) He demanded respect for authority, both temporal and spiritual (vv 8-11). (4) He had a clear apocalyptic belief, stressing the coming last judgment (vv 14-15) and affirming that the last days had already come (v 18). (5) He warned of the necessity to persevere in the faith both doctrinally and ethically (vv 19-21). (6) He demonstrated zeal to reclaim those who had erred, for they were outside the grace of God (v 23).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Salutation (1:1-2)<\/h5>\n<p>The author identifies himself humbly as a servant of Jesus Christ and addresses his letter to the faithful in the church—those who are loved, guarded, and called by God and Christ.<\/p>\n<h5>Called to Hold to the Faith (1:3-4)<\/h5>\n<p>Jude had been planning to write these Christians about “the salvation we all share” (v 3). We will never know what instruction he had planned to give, for in the middle of his preparations he heard news that forced him to change his plans. Instead, he penned an epistle in defense of “the faith”—that is, the true apostolic teachings concerning Jesus Christ that all genuine believers embrace. Some people had joined the church, perhaps with ulterior motives, who were dangerous to the church. The Christians must fight hard to keep pure the body of doctrine (meaning ethics as well as theology) that they had received from Jude and the apostles. Jude makes two charges against these false believers: (1) they had perverted God’s grace into licentiousness, perhaps openly flaunting sexual sins as a sign of freedom they had in Christ (cf. Rom 6; 1 Cor 5–6); and (2) they denied the Lord Jesus (by failing to follow his teachings).<\/p>\n<h5>Reminder of God’s Judgment (1:5-7)<\/h5>\n<p>Since the recipients were probably Jewish Christians, they had learned the OT and Jewish tradition well. The author chose three illustrations of the results of apostasy: (1) Judgment can come to those once considered as God’s people (as it did to those “saved” from Egypt, Ex 32:28; Nm 11:33-34; 14:29-35). (2) The consequence of apostasy is eternal damnation (as in the case of the fallen angels of 1 Enoch 6–16—these ideas appear in other Jewish traditions as well). (3) Ethical corruption is in fact a type of apostasy and thus merits damnation (as in the case of Sodom—Gn 19; 2 Pt 2:4-6). The author stressed the homosexuality of Sodom rather than its injustice, which Ezekiel 16:49 condemns, so perhaps sexual misbehavior was a problem with the false teachers. These three illustrations drive home the seriousness of the problems that the church was facing.<\/p>\n<h5>Denunciation of the False Teachers (1:8-16; cf. 2 Pt 2:10-17)<\/h5>\n<p>The false teachers claimed to have received revelations in dreams as the basis of their evil behavior. Their sins were (1) sexual impurity (including, but not limited to, homosexuality); (2) rejection of Christ’s authority (as embodied in his ethical teaching); and (3) evil speech about angels (whether good ones, which is probably the case, or evil). This latter practice is shown to be sin by an example from the Assumption of Moses: even an archangel rebuking the devil himself would not use the language these teachers used about angels. But since these people were unspiritual, they were totally ignorant of what they insulted (cf. 1 Cor 2:7-16), yet they were experts in bodily sin—like savage animals. Their sin was destroying them.<\/p>\n<p>Therefore, the teachers were just like Cain (the embodiment of violence, lust, greed, and rebellion against God in Jewish tradition), Balaam (who tried to make money by leading people into sin—Nm 31:16; Dt 23:4), and Korah (who rebelled against God’s authority in Moses—Nm 16). They were also dangerous to the believers, for they were turning the meal, which was part of the love feast and Lord’s Table (Eucharist), into an orgy (cf. 1 Cor 11:20-22), and would thereby corrupt the practice of the rest of the church. They cared only for themselves and were devoid of real spiritual gifts from God (like waterless clouds or the dead trees of winter, cf. Lk 13:6-9), being ready for the second death (their fate was so sure that it is seen as having already happened). They produced only evil deeds; in this they are like the fallen angels (stars are considered angels in Jewish tradition—1 Enoch 18:13-16; 21:1-10).<\/p>\n<p>The prophecy of Enoch in 1 Enoch 1:9 shows the certainty of their doom. Originally, the prophecy spoke of God coming in judgment, but Jude made it refer to Christ, who for Christians is the coming judge (Mt 25:31). Christ will come with the angelic hosts and execute justice on sinners for their sins (both evil deeds and evil words). That prophecy pertains to people who grumble or accuse God, as Israel did (Ex 16:7-12; 17:3); it also applies to people who do whatever they desire, are loud-mouthed, yet flatter when it is to their advantage.<\/p>\n<h5>Instructions for the Faithful (1:17-23)<\/h5>\n<p>Faithful Christians must remember that the apostles (here meaning the Twelve, not the wider circle of apostles that included Paul, Barnabas, and others) had predicted just such a situation when they were alive: in the last days there would be scoffers, who would do any ungodly act they desired (2 Pt 3:3). These false teachers are such people. They divide the church, and although they claim to be spiritual and receive dreams, they are totally worldly, for they do not possess the Holy Spirit. The faithful must watch out that they remain in the love of God and do not drift into rebellion as these heretics have. This is done by (1) building themselves up (as opposed to causing divisions) on the basis of the faith, the apostolic teaching, and example; (2) praying in the Holy Spirit (Eph 6:18), which sets them off from those not having the Spirit; and (3) waiting expectantly for the mercy Jesus would show them in the soon-coming Last Judgment (1 Enoch 27:3-4).<\/p>\n<p>Yet the Christians must still deal with those influenced by the false teaching. While the Greek text here is very uncertain (it is not clear whether Jude had two or three groups in mind), Jude probably intended that the church should act mercifully toward those who were wavering over whether to follow the false teaching, restore those it could from the followers of the false teaching as if snatching them from hell, and while keeping a merciful attitude (a readiness to accept them back quickly if they repented), strictly avoid any social contact with the unrepentant out of fear of God’s judgment.<\/p>\n<h5>Benediction (1:24-25)<\/h5>\n<p>Jude closes with a doxology very much like that found in Romans 16:25-27. In the midst of many who have fallen from the faith, God is praised as the one who is able to keep the believers from falling and to bring them safely into his very presence. It is to this one who is alone God our Savior through Jesus Christ (meaning God saves us by means of Jesus) that the four attributes—glory, majesty, dominion, and authority—belong, now and forever.<\/p>\n<p><em>See also<\/em> Apostasy; Brothers of Jesus.<\/p>","content_en":"<h3>JUDE, Letter of<\/h3>\n<p>Short, hard-hitting letter to a church being infiltrated by teachers who practiced all types of moral evil. Jude reveals the inner situation of a Jewish-Christian community and also presents some great difficulties for the Christian interpreter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The Letter of Jude states that it was written by “Jude . . . [the] brother of James” (1:1). Many scholars understand this nomenclature to designate Jude (Greek “Judas”), Jesus’ brother, whose brother James became the leader of the Jerusalem church. But other scholars think that perhaps another Jude wrote it, or some later author wrote it in the spirit of the leader whom he revered. The hypothesis that another Jude wrote it seems unlikely, for the apostle Jude (Lk 6:16; Acts 1:13) is the son of a certain James, not a brother of James; besides, Jude 1:17 appears to distinguish Jude from the apostles. And since there was only one James who was prominent in the early church, James the Lord’s brother, it would be hard to believe that some other Jude would have a brother named James and would use such an identification in the title; it would have been too confusing. The title “brother of James” most likely means that Jude was James of Jerusalem’s brother and therefore Jesus’ brother; he did not use the title “brother of our Lord,” perhaps, as Clement of Alexandria said, out of modesty.<\/p>\n<p>The idea that a later author wrote using Jude’s name presents a major problem: Why would he pick such an obscure name, instead of Paul or Peter or James, and why would he not use a more exalted and authoritative title? We must conclude that, despite the difficulties of date and background, Judas the Lord’s brother wrote this letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>About date, origin, and destination, the letter says nothing directly. Since the content of the faith is clearly fixed (Jude 1:3) and the recipients have personally heard the apostles (who may have died already, v 17), the date is probably between <span>AD<\/span> 60 and 100.<\/p>\n<p>Presumably, Jude traveled (with his wife and family) to promote the faith (1 Cor 9:5). Throughout his travels, he may have established some churches—or, at least, he probably taught at various local churches. It may be that he heard of false teachers infiltrating these churches and was prompted to write them this epistle.<\/p>\n<p>Jude may have written from Galilee in his old age, or perhaps he had returned to Jerusalem. The best guess we can make about the recipients would be that they were members of Jewish-Christian churches in Syria. Still, these locations remain little more than guesses.<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Three facts about the Letter of Jude make its background difficult to reconstruct. First, it is hard to be sure what type of heresy it was combating. Some scholars believe that this was early Gnosticism, and others that it was simply teaching infiltrated with ethical error. If the heretics were Gnostics, they believed in a hierarchy of angels or demigods. In this case they probably saw Jesus as a lower rung on the way to salvation. Perhaps they also considered God to be the lower creator (the demiurge) and spoke of wanting to serve the true God (Jude 1:4). This might explain the interest in angels and demons (v 8) and the stress on the unity of God (v 25). But probably these were simply people who had found a way to rationalize immoral behavior and were unwisely mocking the evil powers. There is no clear evidence that they were Gnostic, while there is plenty of evidence that people turned the freedom of the gospel into an excuse for sin (e.g., Rom 6; 1 Cor 5–6). These teachers probably denied Christ by failing to follow his ethical teaching, and their blasphemy of angels (while they themselves were deep in sin) was another ethical sin. Such depravity is enough to explain the letter; however, knowing that doctrinal and ethical error often go hand in hand, we must not discount the possibility that some doctrinal error was also involved.<\/p>\n<p>Second, Jude surprises us by quoting from two apocryphal books, the Assumption of Moses (Jude 1:4) and 1 Enoch (Jude 1:14-15 quotes 1 Enoch 1:9). This fact and other allusions in the book reveal that Jude and probably his readers were well read in Jewish apocryphal literature. Moreover, it also shows that Jude regarded books outside the canon of the OT as transmitting true traditions and authoritative prophecy. That Jude accepted these books is not surprising, since many apocryphal books were used by Jews of that period, alongside the OT, as a type of devotional literature. Early Christians often included apocryphal literature along with canonical books as part of their Bibles (sometimes they would also omit NT books that were not yet considered authentic). The canon of NT Scripture was not firmly established until the third century, long after Jude’s epistle was written.<\/p>\n<p>It is important to realize that while Jude probably believed in the historicity of these citations, the teaching of the letter does not depend on that historicity. Jude wrote about neither Moses nor Enoch but about how one should behave toward authorities (Jude 1:8) and what God will do to ungodly people (v 13). The citations illustrate Jude’s teaching and probably carried weight with his first readers, but the fact that they are apocryphal should bother us no more than Paul’s quotations from pagan writers or the writer of Hebrews’ allusions to 2 Maccabees (Acts 17; Ti 1:12; Heb 11:35). The authority of Scripture rests in the point the author is making.<\/p>\n<p>Third, Jude shows such a close relationship to 2 Peter 2 that either Jude is an expansion of 2 Peter 2 or else 2 Peter 2 is an abbreviation of Jude. Words, phrases, and illustrations are essentially identical in the two works. While it is hard to determine who borrowed from whom, probably the author of 2 Peter has adapted the strong denunciations of Jude to the more instructive tone of his work. It would be hard to imagine anyone writing Jude if 2 Peter already existed. Christians should have no problem with this borrowing, for no writer of Scripture believed himself so original that he could not borrow from other Scriptures, from hymns, or from noncanonical literature. It is no more a problem for God to inspire a quotation or adaptation from another writing than for him to inspire a new composition. Indeed, some passages in Scripture are total repetitions of others (e.g., Ps 18 and 2 Sm 22).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Jude describes his work in terms of exhortation or encouragement (Jude 1:3). Obviously he wanted to strengthen the churches against false teachers who were perverting the gospel. Thus, he repeatedly urged the believers to hold fast or guard their purity and the gospel (vv 3, 20-21, 24). Yet he did not want the teachers simply kicked out, for he had hopes that the believers would be able to rescue some from this danger, although the rescue itself would be dangerous work (v 23).<\/p>\n<p>In framing his exhortation the author did not produce any new doctrines; rather, he underlined some old ones: (1) He stressed the ethical nature of the gospel and the need to maintain purity in life and speech. (2) He showed a high regard for salvation through Christ and a strong belief in one God. (3) He demanded respect for authority, both temporal and spiritual (vv 8-11). (4) He had a clear apocalyptic belief, stressing the coming last judgment (vv 14-15) and affirming that the last days had already come (v 18). (5) He warned of the necessity to persevere in the faith both doctrinally and ethically (vv 19-21). (6) He demonstrated zeal to reclaim those who had erred, for they were outside the grace of God (v 23).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Salutation (1:1-2)<\/h5>\n<p>The author identifies himself humbly as a servant of Jesus Christ and addresses his letter to the faithful in the church—those who are loved, guarded, and called by God and Christ.<\/p>\n<h5>Called to Hold to the Faith (1:3-4)<\/h5>\n<p>Jude had been planning to write these Christians about “the salvation we all share” (v 3). We will never know what instruction he had planned to give, for in the middle of his preparations he heard news that forced him to change his plans. Instead, he penned an epistle in defense of “the faith”—that is, the true apostolic teachings concerning Jesus Christ that all genuine believers embrace. Some people had joined the church, perhaps with ulterior motives, who were dangerous to the church. The Christians must fight hard to keep pure the body of doctrine (meaning ethics as well as theology) that they had received from Jude and the apostles. Jude makes two charges against these false believers: (1) they had perverted God’s grace into licentiousness, perhaps openly flaunting sexual sins as a sign of freedom they had in Christ (cf. Rom 6; 1 Cor 5–6); and (2) they denied the Lord Jesus (by failing to follow his teachings).<\/p>\n<h5>Reminder of God’s Judgment (1:5-7)<\/h5>\n<p>Since the recipients were probably Jewish Christians, they had learned the OT and Jewish tradition well. The author chose three illustrations of the results of apostasy: (1) Judgment can come to those once considered as God’s people (as it did to those “saved” from Egypt, Ex 32:28; Nm 11:33-34; 14:29-35). (2) The consequence of apostasy is eternal damnation (as in the case of the fallen angels of 1 Enoch 6–16—these ideas appear in other Jewish traditions as well). (3) Ethical corruption is in fact a type of apostasy and thus merits damnation (as in the case of Sodom—Gn 19; 2 Pt 2:4-6). The author stressed the homosexuality of Sodom rather than its injustice, which Ezekiel 16:49 condemns, so perhaps sexual misbehavior was a problem with the false teachers. These three illustrations drive home the seriousness of the problems that the church was facing.<\/p>\n<h5>Denunciation of the False Teachers (1:8-16; cf. 2 Pt 2:10-17)<\/h5>\n<p>The false teachers claimed to have received revelations in dreams as the basis of their evil behavior. Their sins were (1) sexual impurity (including, but not limited to, homosexuality); (2) rejection of Christ’s authority (as embodied in his ethical teaching); and (3) evil speech about angels (whether good ones, which is probably the case, or evil). This latter practice is shown to be sin by an example from the Assumption of Moses: even an archangel rebuking the devil himself would not use the language these teachers used about angels. But since these people were unspiritual, they were totally ignorant of what they insulted (cf. 1 Cor 2:7-16), yet they were experts in bodily sin—like savage animals. Their sin was destroying them.<\/p>\n<p>Therefore, the teachers were just like Cain (the embodiment of violence, lust, greed, and rebellion against God in Jewish tradition), Balaam (who tried to make money by leading people into sin—Nm 31:16; Dt 23:4), and Korah (who rebelled against God’s authority in Moses—Nm 16). They were also dangerous to the believers, for they were turning the meal, which was part of the love feast and Lord’s Table (Eucharist), into an orgy (cf. 1 Cor 11:20-22), and would thereby corrupt the practice of the rest of the church. They cared only for themselves and were devoid of real spiritual gifts from God (like waterless clouds or the dead trees of winter, cf. Lk 13:6-9), being ready for the second death (their fate was so sure that it is seen as having already happened). They produced only evil deeds; in this they are like the fallen angels (stars are considered angels in Jewish tradition—1 Enoch 18:13-16; 21:1-10).<\/p>\n<p>The prophecy of Enoch in 1 Enoch 1:9 shows the certainty of their doom. Originally, the prophecy spoke of God coming in judgment, but Jude made it refer to Christ, who for Christians is the coming judge (Mt 25:31). Christ will come with the angelic hosts and execute justice on sinners for their sins (both evil deeds and evil words). That prophecy pertains to people who grumble or accuse God, as Israel did (Ex 16:7-12; 17:3); it also applies to people who do whatever they desire, are loud-mouthed, yet flatter when it is to their advantage.<\/p>\n<h5>Instructions for the Faithful (1:17-23)<\/h5>\n<p>Faithful Christians must remember that the apostles (here meaning the Twelve, not the wider circle of apostles that included Paul, Barnabas, and others) had predicted just such a situation when they were alive: in the last days there would be scoffers, who would do any ungodly act they desired (2 Pt 3:3). These false teachers are such people. They divide the church, and although they claim to be spiritual and receive dreams, they are totally worldly, for they do not possess the Holy Spirit. The faithful must watch out that they remain in the love of God and do not drift into rebellion as these heretics have. This is done by (1) building themselves up (as opposed to causing divisions) on the basis of the faith, the apostolic teaching, and example; (2) praying in the Holy Spirit (Eph 6:18), which sets them off from those not having the Spirit; and (3) waiting expectantly for the mercy Jesus would show them in the soon-coming Last Judgment (1 Enoch 27:3-4).<\/p>\n<p>Yet the Christians must still deal with those influenced by the false teaching. While the Greek text here is very uncertain (it is not clear whether Jude had two or three groups in mind), Jude probably intended that the church should act mercifully toward those who were wavering over whether to follow the false teaching, restore those it could from the followers of the false teaching as if snatching them from hell, and while keeping a merciful attitude (a readiness to accept them back quickly if they repented), strictly avoid any social contact with the unrepentant out of fear of God’s judgment.<\/p>\n<h5>Benediction (1:24-25)<\/h5>\n<p>Jude closes with a doxology very much like that found in Romans 16:25-27. In the midst of many who have fallen from the faith, God is praised as the one who is able to keep the believers from falling and to bring them safely into his very presence. It is to this one who is alone God our Savior through Jesus Christ (meaning God saves us by means of Jesus) that the four attributes—glory, majesty, dominion, and authority—belong, now and forever.<\/p>\n<p><em>See also<\/em> Apostasy; Brothers of Jesus.<\/p>","summary_ro":"JUDE, Letter of Short, hard-hitting letter to a church being infiltrated by teachers who practiced all types of moral evil. Jude reveals the inner situation of a Jewish-Christian community and also presents some great difficulties for the Christian interpreter. Preview • Author • Date, Origin, and Destination • Background • Purpose and Theological Teaching • Content Author The Letter of Jude states that it was written by “Jude . . . [the] brother of James” (1:1). Many scholars understand this...","summary_en":"JUDE, Letter of Short, hard-hitting letter to a church being infiltrated by teachers who practiced all types of moral evil. Jude reveals the inner situation of a Jewish-Christian community and also presents some great difficulties for the Christian interpreter. Preview • Author • Date, Origin, and Destination • Background • Purpose and Theological Teaching • Content Author The Letter of Jude states that it was written by “Jude . . . [the] brother of James” (1:1). Many scholars understand this...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29696,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>PERSECUTION<\/h3>\n<p>Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-treatment of Israel in Egypt, like her later oppression by the Philistines, Midianites, and others, had economic and political grounds. For those refusing to accept the royal policy of syncretism, official tolerance of injustice, and pagan immoralities, persecution becomes frequent—from Elijah’s period onward (1 Kgs 19:10). Later prophets, as spokesmen of uncompromising truth and the claims of divine law in the face of social evils, suffered severely at the hands of the ruling classes, so that persecution became, in Jewish eyes, the hallmark of the true prophet (2 Chr 36:15-16; Mt 5:12; 23:29-37; Acts 7:52; Heb 11:32-38).<\/p>\n<p>Daniel’s stories illustrate persecution during the exile. On the return under foreign rule, strict Jews sought to preserve the nation’s identity and religion amid alien pressures and the compromises of lax Jews anxious for accommodation and prosperity (1 Macc 1:11-15; 2:42-48). The result was the social oppression and harassment that made the repeated pleas for vindication and divine intervention, in such psalms as 10, 69, 140, and 149, painfully relevant in postexilic worship. This persecution reached a horrifying climax of cruelty during the Maccabean age, provoking armed resistance in response (2 Macc 6–7; Heb 11:35-38).<\/p>\n<p>Thus, despite her confidence in God’s sovereignty and “protection,” Israel learned that right does not always prosper in this world, that faithfulness to truth does not ensure immunity from suffering, sacrifice, or martyrdom.<\/p>\n<p>This acceptance of the high cost of righteousness was inherited by Christianity. Jesus repeatedly warned of persecution, even within households, and urged “armed” preparation for it, promising the Spirit’s assistance at judicial examinations (Mt 5:11-12; 10:16-23, 34-36; 23:34; Lk 6:26; 22:35-36). Jesus was deeply angered by the murder of John the Baptist by Herod (Lk 23:9), and he foresaw his own fate. Because he criticized the legalism and nationalism of the Pharisees, and the compromises of the Sadducees to protect their own privileges (Jn 11:47-50), and because he disappointed the militaristic hopes set upon the Messiah by the common people, Jesus knew he would be rejected. His call to discipleship came to include warnings of danger, reviling, slander, accusation, flogging, arraignment before courts, hatred, and death. He frankly invited followers to prepare for his crucifixion, as the only way to life and the kingdom (Mt 16:21-26; 20:17-22; Mk 10:29-30; Jn 15:18-25; 16:1-4). Jesus was killed on the charges of subverting the nation, forbidding payment of taxes to the Romans, and claiming to be king (Lk 23:2).<\/p>\n<p>The first persecution of the church by Jewish authorities was provoked mainly by Peter’s accusations concerning the murder of the Messiah. As apostolic influence increased, official action came to include imprisonment and beating (Acts 5:17, 40). The powerful advocacy of the Hellenist Stephen provoked a Jewish mob to stone him (Acts 6–7)—the signal for “a great persecution,” scattering most Christians from Jerusalem. The conversion of the archpersecutor Saul of Tarsus marked a resounding victory over opposition, and Herod’s sudden death just after attacking the church “to please the Jews” was another (Acts 12:1-3, 20-24).<\/p>\n<p>As Christianity moved into the Gentile world, a new cause of Jewish persecution arose as disturbances began to occur in the synagogues (Acts 13:44-45, 50; 14:1-6, 19; 17:1, 5, 13; 18:4-6, 12). In addition, the healing of the slave girl at Philippi led to the disciples’ imprisonment (16:19-24); at Ephesus, the effect of Christian preaching on the trade of idol makers occasioned a dangerous threat, which the authorities averted (19:23-41). Paul averted the plot of more than 40 men who vowed to ambush him and kill him (21:4-36; 23:12-15). And the book of Acts closes with Paul awaiting trial before Caesar (28:30-31).<\/p>\n<p>Throughout this period, persecution of Christians was sporadic, local, and mainly Jewish, provoked by envy of the church’s missionary success. Officially, Christianity, as a Jewish sect (Acts 24:5, 14), shared the state’s legal recognition won by the Jews. Thus, Paul received Roman protection at Paphos, Philippi, Corinth, Ephesus, and Jerusalem from governors Felix and Festus and their adviser Herod Agrippa, as well as from the centurion conveying him to Rome. This explains Paul’s confident appeal to Caesar; an imperial acquittal would ensure Christianity freedom from harassment throughout the empire.<\/p>\n<p>Paul’s attitude to persecution included regretful remembrance of his own persecuting days (Acts 22:4; 26:9-11; Gal 1:22-24), deliberate acceptance of risks in obedience to Christ (Acts 20:22-24; 21:13), continual warning that tribulation is inseparable from discipleship (Acts 14:22; Rom 5:3; 12:12; 1 Thes 3:4), and assurance that in every form of tribulation Christians are more than conquerors (Rom 8:35-37).<\/p>\n<p>Almost certainly, Paul was beheaded during fierce persecution at Rome following the fire for which the Christians were blamed. Christians were often accused of “atheism” (rejecting polytheism), of appealing only to slave classes, of “scandalous” love feasts, and unsociable, austere behavior (cf. Jn 15:19), making them a popular target for blame.<\/p>\n<p>About this time, Peter warned Christians in the East of the danger confronting the church. For a little while, “various trials” only prove the genuineness of faith (1 Pt 1:6). Slander should be answered by blameless living. Honor should be paid to the authorities. Suffering for righteousness should be accepted without fear. Let Christians prepare respectful defenses, with consciences clear of blame. If they suffer for doing right, remember that Christ did too—for them. Thus they must “arm” themselves for suffering (4:1), and not be surprised at persecution as “something strange” (v 12). They are sharing Christ’s sufferings. His final word is “Stand fast!”<\/p>\n<p>Mark, too, is thought to have written at this time for the benefit of the suffering Roman church. His Gospel dwells upon Christ’s conflict, its causes and forms, and vividly portrays Christ’s own heroic death. Like Peter, Mark meets persecution by pointing back to the suffering Lord.<\/p>\n<p>Somewhat later, Christianity was exposed as an “illegal religion,” no longer a protected sect of Judaism, by the introduction into synagogue services of a prayer against “Nazarenes,” which Christians could not offer. Thereafter, the church was liable to official suppression. Rome readily incorporated old, national religions into state rituals for the sake of imperial unity, but she resisted new, nonconformist movements, especially those with secret meetings (i.e., the Eucharist), as politically dangerous (cf. Acts 17:6-7).<\/p>\n<p>Toward the end of the century, faced with a growing church and political unrest, the state required public “worship” of “the genius of Rome” alongside any other religious rites. In Domitian’s reign (<span>AD<\/span> 81–96) this became worship of the living emperor, with elaborate temples and an official priesthood. When Christians refused, acknowledging Jesus alone as divine Lord, official, and increasingly barbaric, persecution began. It is probable that Revelation reflects this situation (Rv 1:9; 2:13; 6:9; 13; 19:2). So the Bible ends as it began, with the theme of the persecution of the people of God.<\/p>\n<p><em>See also<\/em> Suffering; Tribulation.<\/p>","content_en":"<h3>PERSECUTION<\/h3>\n<p>Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-treatment of Israel in Egypt, like her later oppression by the Philistines, Midianites, and others, had economic and political grounds. For those refusing to accept the royal policy of syncretism, official tolerance of injustice, and pagan immoralities, persecution becomes frequent—from Elijah’s period onward (1 Kgs 19:10). Later prophets, as spokesmen of uncompromising truth and the claims of divine law in the face of social evils, suffered severely at the hands of the ruling classes, so that persecution became, in Jewish eyes, the hallmark of the true prophet (2 Chr 36:15-16; Mt 5:12; 23:29-37; Acts 7:52; Heb 11:32-38).<\/p>\n<p>Daniel’s stories illustrate persecution during the exile. On the return under foreign rule, strict Jews sought to preserve the nation’s identity and religion amid alien pressures and the compromises of lax Jews anxious for accommodation and prosperity (1 Macc 1:11-15; 2:42-48). The result was the social oppression and harassment that made the repeated pleas for vindication and divine intervention, in such psalms as 10, 69, 140, and 149, painfully relevant in postexilic worship. This persecution reached a horrifying climax of cruelty during the Maccabean age, provoking armed resistance in response (2 Macc 6–7; Heb 11:35-38).<\/p>\n<p>Thus, despite her confidence in God’s sovereignty and “protection,” Israel learned that right does not always prosper in this world, that faithfulness to truth does not ensure immunity from suffering, sacrifice, or martyrdom.<\/p>\n<p>This acceptance of the high cost of righteousness was inherited by Christianity. Jesus repeatedly warned of persecution, even within households, and urged “armed” preparation for it, promising the Spirit’s assistance at judicial examinations (Mt 5:11-12; 10:16-23, 34-36; 23:34; Lk 6:26; 22:35-36). Jesus was deeply angered by the murder of John the Baptist by Herod (Lk 23:9), and he foresaw his own fate. Because he criticized the legalism and nationalism of the Pharisees, and the compromises of the Sadducees to protect their own privileges (Jn 11:47-50), and because he disappointed the militaristic hopes set upon the Messiah by the common people, Jesus knew he would be rejected. His call to discipleship came to include warnings of danger, reviling, slander, accusation, flogging, arraignment before courts, hatred, and death. He frankly invited followers to prepare for his crucifixion, as the only way to life and the kingdom (Mt 16:21-26; 20:17-22; Mk 10:29-30; Jn 15:18-25; 16:1-4). Jesus was killed on the charges of subverting the nation, forbidding payment of taxes to the Romans, and claiming to be king (Lk 23:2).<\/p>\n<p>The first persecution of the church by Jewish authorities was provoked mainly by Peter’s accusations concerning the murder of the Messiah. As apostolic influence increased, official action came to include imprisonment and beating (Acts 5:17, 40). The powerful advocacy of the Hellenist Stephen provoked a Jewish mob to stone him (Acts 6–7)—the signal for “a great persecution,” scattering most Christians from Jerusalem. The conversion of the archpersecutor Saul of Tarsus marked a resounding victory over opposition, and Herod’s sudden death just after attacking the church “to please the Jews” was another (Acts 12:1-3, 20-24).<\/p>\n<p>As Christianity moved into the Gentile world, a new cause of Jewish persecution arose as disturbances began to occur in the synagogues (Acts 13:44-45, 50; 14:1-6, 19; 17:1, 5, 13; 18:4-6, 12). In addition, the healing of the slave girl at Philippi led to the disciples’ imprisonment (16:19-24); at Ephesus, the effect of Christian preaching on the trade of idol makers occasioned a dangerous threat, which the authorities averted (19:23-41). Paul averted the plot of more than 40 men who vowed to ambush him and kill him (21:4-36; 23:12-15). And the book of Acts closes with Paul awaiting trial before Caesar (28:30-31).<\/p>\n<p>Throughout this period, persecution of Christians was sporadic, local, and mainly Jewish, provoked by envy of the church’s missionary success. Officially, Christianity, as a Jewish sect (Acts 24:5, 14), shared the state’s legal recognition won by the Jews. Thus, Paul received Roman protection at Paphos, Philippi, Corinth, Ephesus, and Jerusalem from governors Felix and Festus and their adviser Herod Agrippa, as well as from the centurion conveying him to Rome. This explains Paul’s confident appeal to Caesar; an imperial acquittal would ensure Christianity freedom from harassment throughout the empire.<\/p>\n<p>Paul’s attitude to persecution included regretful remembrance of his own persecuting days (Acts 22:4; 26:9-11; Gal 1:22-24), deliberate acceptance of risks in obedience to Christ (Acts 20:22-24; 21:13), continual warning that tribulation is inseparable from discipleship (Acts 14:22; Rom 5:3; 12:12; 1 Thes 3:4), and assurance that in every form of tribulation Christians are more than conquerors (Rom 8:35-37).<\/p>\n<p>Almost certainly, Paul was beheaded during fierce persecution at Rome following the fire for which the Christians were blamed. Christians were often accused of “atheism” (rejecting polytheism), of appealing only to slave classes, of “scandalous” love feasts, and unsociable, austere behavior (cf. Jn 15:19), making them a popular target for blame.<\/p>\n<p>About this time, Peter warned Christians in the East of the danger confronting the church. For a little while, “various trials” only prove the genuineness of faith (1 Pt 1:6). Slander should be answered by blameless living. Honor should be paid to the authorities. Suffering for righteousness should be accepted without fear. Let Christians prepare respectful defenses, with consciences clear of blame. If they suffer for doing right, remember that Christ did too—for them. Thus they must “arm” themselves for suffering (4:1), and not be surprised at persecution as “something strange” (v 12). They are sharing Christ’s sufferings. His final word is “Stand fast!”<\/p>\n<p>Mark, too, is thought to have written at this time for the benefit of the suffering Roman church. His Gospel dwells upon Christ’s conflict, its causes and forms, and vividly portrays Christ’s own heroic death. Like Peter, Mark meets persecution by pointing back to the suffering Lord.<\/p>\n<p>Somewhat later, Christianity was exposed as an “illegal religion,” no longer a protected sect of Judaism, by the introduction into synagogue services of a prayer against “Nazarenes,” which Christians could not offer. Thereafter, the church was liable to official suppression. Rome readily incorporated old, national religions into state rituals for the sake of imperial unity, but she resisted new, nonconformist movements, especially those with secret meetings (i.e., the Eucharist), as politically dangerous (cf. Acts 17:6-7).<\/p>\n<p>Toward the end of the century, faced with a growing church and political unrest, the state required public “worship” of “the genius of Rome” alongside any other religious rites. In Domitian’s reign (<span>AD<\/span> 81–96) this became worship of the living emperor, with elaborate temples and an official priesthood. When Christians refused, acknowledging Jesus alone as divine Lord, official, and increasingly barbaric, persecution began. It is probable that Revelation reflects this situation (Rv 1:9; 2:13; 6:9; 13; 19:2). So the Bible ends as it began, with the theme of the persecution of the people of God.<\/p>\n<p><em>See also<\/em> Suffering; Tribulation.<\/p>","summary_ro":"PERSECUTION Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-t...","summary_en":"PERSECUTION Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-t...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58923,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:35","title_en":"Study Note: Evrei 11:35","content_ro":"<p><strong>11:35<\/strong> Elijah and Elisha both brought women’s <em>loved ones back again from death<\/em> (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • <em>But others were tortured:<\/em> Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s <span>BC<\/span>, when many Jews suffered and died rather than forsake their faith (see, e.g., <em>1 Maccabees<\/em> 1:20-64).<\/p>","content_en":"<p><strong>11:35<\/strong> Elijah and Elisha both brought women’s <em>loved ones back again from death<\/em> (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • <em>But others were tortured:<\/em> Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s <span>BC<\/span>, when many Jews suffered and died rather than forsake their faith (see, e.g., <em>1 Maccabees<\/em> 1:20-64).<\/p>","summary_ro":"11:35 Elijah and Elisha both brought women’s loved ones back again from death (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • But others were tortured: Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s BC, when many Jews suffered and died rather than forsake their faith (see, e.g., 1 Maccabees 1:20-64).","summary_en":"11:35 Elijah and Elisha both brought women’s loved ones back again from death (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • But others were tortured: Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s BC, when many Jews suffered and died rather than forsake their faith (see, e.g., 1 Maccabees 1:20-64).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86549,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:35","title_en":"Study Note: Evrei 11:35","content_ro":"<p><strong>11:35<\/strong> Elijah and Elisha both brought women’s <em>loved ones back again from death<\/em> (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • <em>But others were tortured:<\/em> Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s <span>BC<\/span>, when many Jews suffered and died rather than forsake their faith (see, e.g., <em>1 Maccabees<\/em> 1:20-64).<\/p>","content_en":"<p><strong>11:35<\/strong> Elijah and Elisha both brought women’s <em>loved ones back again from death<\/em> (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • <em>But others were tortured:<\/em> Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s <span>BC<\/span>, when many Jews suffered and died rather than forsake their faith (see, e.g., <em>1 Maccabees<\/em> 1:20-64).<\/p>","summary_ro":"11:35 Elijah and Elisha both brought women’s loved ones back again from death (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • But others were tortured: Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s BC, when many Jews suffered and died rather than forsake their faith (see, e.g., 1 Maccabees 1:20-64).","summary_en":"11:35 Elijah and Elisha both brought women’s loved ones back again from death (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • But others were tortured: Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s BC, when many Jews suffered and died rather than forsake their faith (see, e.g., 1 Maccabees 1:20-64).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114175,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:35","title_en":"Study Note: Evrei 11:35","content_ro":"<p><strong>11:35<\/strong> Elijah and Elisha both brought women’s <em>loved ones back again from death<\/em> (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • <em>But others were tortured:<\/em> Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s <span>BC<\/span>, when many Jews suffered and died rather than forsake their faith (see, e.g., <em>1 Maccabees<\/em> 1:20-64).<\/p>","content_en":"<p><strong>11:35<\/strong> Elijah and Elisha both brought women’s <em>loved ones back again from death<\/em> (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • <em>But others were tortured:<\/em> Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s <span>BC<\/span>, when many Jews suffered and died rather than forsake their faith (see, e.g., <em>1 Maccabees<\/em> 1:20-64).<\/p>","summary_ro":"11:35 Elijah and Elisha both brought women’s loved ones back again from death (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • But others were tortured: Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s BC, when many Jews suffered and died rather than forsake their faith (see, e.g., 1 Maccabees 1:20-64).","summary_en":"11:35 Elijah and Elisha both brought women’s loved ones back again from death (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • But others were tortured: Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s BC, when many Jews suffered and died rather than forsake their faith (see, e.g., 1 Maccabees 1:20-64).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141801,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:35","title_en":"Study Note: Evrei 11:35","content_ro":"<p><strong>11:35<\/strong> Elijah and Elisha both brought women’s <em>loved ones back again from death<\/em> (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • <em>But others were tortured:<\/em> Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s <span>BC<\/span>, when many Jews suffered and died rather than forsake their faith (see, e.g., <em>1 Maccabees<\/em> 1:20-64).<\/p>","content_en":"<p><strong>11:35<\/strong> Elijah and Elisha both brought women’s <em>loved ones back again from death<\/em> (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • <em>But others were tortured:<\/em> Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s <span>BC<\/span>, when many Jews suffered and died rather than forsake their faith (see, e.g., <em>1 Maccabees<\/em> 1:20-64).<\/p>","summary_ro":"11:35 Elijah and Elisha both brought women’s loved ones back again from death (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • But others were tortured: Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s BC, when many Jews suffered and died rather than forsake their faith (see, e.g., 1 Maccabees 1:20-64).","summary_en":"11:35 Elijah and Elisha both brought women’s loved ones back again from death (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • But others were tortured: Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s BC, when many Jews suffered and died rather than forsake their faith (see, e.g., 1 Maccabees 1:20-64).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65301,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of Jesus","title_en":"The Resurrection of Jesus","content_ro":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","content_en":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","summary_ro":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","summary_en":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67594,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Superiority of the Son","title_en":"The Superiority of the Son","content_ro":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","content_en":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","summary_ro":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","summary_en":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67718,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Endurance","title_en":"Endurance","content_ro":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","content_en":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","summary_ro":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","summary_en":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92927,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of Jesus","title_en":"The Resurrection of Jesus","content_ro":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","content_en":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","summary_ro":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","summary_en":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95220,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Superiority of the Son","title_en":"The Superiority of the Son","content_ro":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","content_en":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","summary_ro":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","summary_en":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95344,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Endurance","title_en":"Endurance","content_ro":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","content_en":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","summary_ro":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","summary_en":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120553,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of Jesus","title_en":"The Resurrection of Jesus","content_ro":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","content_en":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","summary_ro":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","summary_en":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122846,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Superiority of the Son","title_en":"The Superiority of the Son","content_ro":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","content_en":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","summary_ro":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","summary_en":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122970,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Endurance","title_en":"Endurance","content_ro":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","content_en":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","summary_ro":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","summary_en":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148179,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of Jesus","title_en":"The Resurrection of Jesus","content_ro":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","content_en":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","summary_ro":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","summary_en":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150472,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Superiority of the Son","title_en":"The Superiority of the Son","content_ro":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","content_en":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","summary_ro":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","summary_en":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150596,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Endurance","title_en":"Endurance","content_ro":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","content_en":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","summary_ro":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","summary_en":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"37":[{"id":58924,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:37","title_en":"Study Note: Evrei 11:37","content_ro":"<p><strong>11:37<\/strong> According to tradition, the prophet Jeremiah <em>died by stoning<\/em> and the prophet Isaiah was <em>sawed in half<\/em>.<\/p>","content_en":"<p><strong>11:37<\/strong> According to tradition, the prophet Jeremiah <em>died by stoning<\/em> and the prophet Isaiah was <em>sawed in half<\/em>.<\/p>","summary_ro":"11:37 According to tradition, the prophet Jeremiah died by stoning and the prophet Isaiah was sawed in half.","summary_en":"11:37 According to tradition, the prophet Jeremiah died by stoning and the prophet Isaiah was sawed in half.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86550,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:37","title_en":"Study Note: Evrei 11:37","content_ro":"<p><strong>11:37<\/strong> According to tradition, the prophet Jeremiah <em>died by stoning<\/em> and the prophet Isaiah was <em>sawed in half<\/em>.<\/p>","content_en":"<p><strong>11:37<\/strong> According to tradition, the prophet Jeremiah <em>died by stoning<\/em> and the prophet Isaiah was <em>sawed in half<\/em>.<\/p>","summary_ro":"11:37 According to tradition, the prophet Jeremiah died by stoning and the prophet Isaiah was sawed in half.","summary_en":"11:37 According to tradition, the prophet Jeremiah died by stoning and the prophet Isaiah was sawed in half.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114176,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:37","title_en":"Study Note: Evrei 11:37","content_ro":"<p><strong>11:37<\/strong> According to tradition, the prophet Jeremiah <em>died by stoning<\/em> and the prophet Isaiah was <em>sawed in half<\/em>.<\/p>","content_en":"<p><strong>11:37<\/strong> According to tradition, the prophet Jeremiah <em>died by stoning<\/em> and the prophet Isaiah was <em>sawed in half<\/em>.<\/p>","summary_ro":"11:37 According to tradition, the prophet Jeremiah died by stoning and the prophet Isaiah was sawed in half.","summary_en":"11:37 According to tradition, the prophet Jeremiah died by stoning and the prophet Isaiah was sawed in half.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141802,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:37","title_en":"Study Note: Evrei 11:37","content_ro":"<p><strong>11:37<\/strong> According to tradition, the prophet Jeremiah <em>died by stoning<\/em> and the prophet Isaiah was <em>sawed in half<\/em>.<\/p>","content_en":"<p><strong>11:37<\/strong> According to tradition, the prophet Jeremiah <em>died by stoning<\/em> and the prophet Isaiah was <em>sawed in half<\/em>.<\/p>","summary_ro":"11:37 According to tradition, the prophet Jeremiah died by stoning and the prophet Isaiah was sawed in half.","summary_en":"11:37 According to tradition, the prophet Jeremiah died by stoning and the prophet Isaiah was sawed in half.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"38":[{"id":58925,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:38","title_en":"Study Note: Evrei 11:38","content_ro":"<p><strong>11:38<\/strong> <em>too good for this world:<\/em> Their hope was in God more than in the pleasures and comforts of this world.<\/p>","content_en":"<p><strong>11:38<\/strong> <em>too good for this world:<\/em> Their hope was in God more than in the pleasures and comforts of this world.<\/p>","summary_ro":"11:38 too good for this world: Their hope was in God more than in the pleasures and comforts of this world.","summary_en":"11:38 too good for this world: Their hope was in God more than in the pleasures and comforts of this world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86551,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:38","title_en":"Study Note: Evrei 11:38","content_ro":"<p><strong>11:38<\/strong> <em>too good for this world:<\/em> Their hope was in God more than in the pleasures and comforts of this world.<\/p>","content_en":"<p><strong>11:38<\/strong> <em>too good for this world:<\/em> Their hope was in God more than in the pleasures and comforts of this world.<\/p>","summary_ro":"11:38 too good for this world: Their hope was in God more than in the pleasures and comforts of this world.","summary_en":"11:38 too good for this world: Their hope was in God more than in the pleasures and comforts of this world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114177,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:38","title_en":"Study Note: Evrei 11:38","content_ro":"<p><strong>11:38<\/strong> <em>too good for this world:<\/em> Their hope was in God more than in the pleasures and comforts of this world.<\/p>","content_en":"<p><strong>11:38<\/strong> <em>too good for this world:<\/em> Their hope was in God more than in the pleasures and comforts of this world.<\/p>","summary_ro":"11:38 too good for this world: Their hope was in God more than in the pleasures and comforts of this world.","summary_en":"11:38 too good for this world: Their hope was in God more than in the pleasures and comforts of this world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141803,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:38","title_en":"Study Note: Evrei 11:38","content_ro":"<p><strong>11:38<\/strong> <em>too good for this world:<\/em> Their hope was in God more than in the pleasures and comforts of this world.<\/p>","content_en":"<p><strong>11:38<\/strong> <em>too good for this world:<\/em> Their hope was in God more than in the pleasures and comforts of this world.<\/p>","summary_ro":"11:38 too good for this world: Their hope was in God more than in the pleasures and comforts of this world.","summary_en":"11:38 too good for this world: Their hope was in God more than in the pleasures and comforts of this world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"39":[{"id":16006,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Hebrews","title_en":"Letter to the Hebrews","content_ro":"<h3>HEBREWS, Letter to the<\/h3>\n<p>One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and practical, theological and pastoral. In short, it builds a compelling case for the superiority of Christianity. Hebrews also reflects the impassioned concern of a pastor’s heart. Those who have experienced God’s ultimate work of grace in Christ are urged to hold fast to God’s final word of revelation in his Son.<\/p>\n<p>Unlike most other NT epistles, Hebrews does not begin like a letter. There is no introductory salutation, the writer is not identified, and no mention is made of those to whom the document is addressed. The author characterizes the work as a “word of exhortation” (13:22, <span>rsv<\/span>), which suggests a sermon or oral homily (cf. Acts 13:15). Nonetheless, its conclusion is that of a conventional letter (Heb 13:22-25). Some have detected a gradual transition in the document from an essay to a more specifically epistolary form (cf. 2:1; 4:1; 13:22-25). The evidence thus suggests that the author may have cast the original homiletic “word of exhortation” into letter form when the need to communicate in writing with his Christian friends became urgent.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Who wrote the book is not directly stated in the letter. Since the late second century, various authorities have linked the document with the apostle Paul. Clement of Alexandria (d. 220) theorized that Paul wrote the letter in Hebrew for Jews and that Luke translated it into Greek. However, this suggestion has not been widely received by modern scholars. Clement’s pupil Origen (d. 254) stated more generally that the thoughts of the letter are Pauline but that the style is unlike that of the known writings of the apostle. Other early authorities, such as Jerome (d. 419) and Augustine (d. 430), persuaded that canonicity demanded apostolic authorship, likewise affirmed that Paul was the author.<\/p>\n<p>Yet a number of factors argue against the Pauline authorship of Hebrews. The anonymity of the letter is contrary to the consistent pattern of Paul’s introduction in the opening salutation of his letters. Moreover, Hebrews 2:3 indicates the writer was discipled by eyewitnesses of the Lord. Yet Paul insists that his knowledge of Christ was gained from a firsthand encounter with the risen Christ (cf. Gal 1:12). F. F. Bruce evaluates the authorship of Hebrews as follows: “We may say with certainty that the thought of the epistle is not Paul’s, the language is not Paul’s, and the technique of OT quotations is not Paul’s.”<\/p>\n<p>Early Christian tradition suggests that Barnabas may have written Hebrews. According to Tertullian (d. 220), many early authorities believed that Barnabas was responsible for the letter. Acts 4:36 (<span>asv<\/span>) speaks of him as a “son of exhortation” (cf. Heb 13:22). Furthermore, as a Levite, Barnabas would have been familiar with the Jewish sacrificial ritual so prominent in the letter.<\/p>\n<p>Luther was the first to suggest that Hebrews may have been penned by Apollos, “an excellent man of learning, who had been a disciple of the apostles and learned much from them, and who was very well versed in Scripture.” As a native of Alexandria (Acts 18:24), Apollos would have been familiar with the typological interpretation evident in Hebrews. Clearly Apollos was the sort of man who was qualified to write Hebrews.<\/p>\n<p>Other names have been suggested as possible authors. Calvin surmised that either Luke or Clement of Rome was responsible for the letter. It is noted that the Greek of Hebrews resembles the language and style of the third Gospel and Acts. Others theorize that Hebrews may have been written by Silas, a Jewish Christian from Jerusalem who would have been thoroughly familiar with the Levitical ritual. Silas is described as one of “the church leaders” (Acts 15:22). He was a coworker with Paul in the gentile mission, and apparently was known in Rome as well as in Jerusalem (1 Pt 5:12-13).<\/p>\n<p>In conclusion, it is probable that the author of Hebrews was a second-generation Jewish Christian, a master of classical Greek whose Bible was the Septuagint, conversant with first-century Alexandrian philosophy, and a creative apologist for the Christian faith. As to the identity of that author, we can affirm no more than Origen in the third century: “But as to who actually wrote the Letter, God alone knows.”<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The very early title of the letter, “To Hebrews,” suggests that the book concerns Jewish Christians living in the Dispersion. The letter itself offers a few hints of the historical circumstances surrounding its composition. Not long after becoming Christians, the readers of the letter were exposed to severe persecution (Heb 10:32-36). During their trial, the new believers endured imprisonment, confiscation of personal property, and public ridicule. Yet the persecution had not been fatal; they had not yet been called upon to lay down their lives in martyrdom (12:4). Amid the excitement of their newfound faith in Christ, they had demonstrated practical concern and love by ministering to fellow believers in need (6:10) and comforting others who had been harassed for their faith (10:34).<\/p>\n<p>But since the time of those earlier trials, the readers had made little progress in Christian maturity (5:11-13). Moreover, in the face of a new wave of persecution, and despondent over an apparent delay in the Lord’s coming, the believers had begun to waver and abandon hope. Indeed, they threatened to renounce Jesus Christ and to revert back to the security of the Jewish religion that enjoyed the protection of Roman law.<\/p>\n<p>Thus we read that because of the strange, new teachings of certain Judaizers who sought to draw them back to their former religion (13:9), the wavering believers had neglected to assemble together (10:25) and had lost confidence in their spiritual leaders (13:17). Faced with the possibility that these Jewish Christians might abandon their faith altogether, the writer sternly warns them of the tragic consequences of renouncing the Son (6:4-6; 10:26-31; 13:12-19) and urges them to renew their commitment to Christ, God’s foremost and final revelation.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Lacking firm information as to the author and recipients of the letter, no certainty exists as to the date of the writing. We have noted that the author of Hebrews, and probably his readers as well, had been discipled by those who were personally acquainted with Jesus (2:3). Further evidence in the letter suggests that Paul probably was not alive. Timothy, Paul’s younger associate, was still living (13:23).<\/p>\n<p>The absence of any mention in Hebrews of the destruction of the Jerusalem temple is significant for dating the letter. In terms of his argument that the old covenant had passed away and the legal priesthood had been superseded, the writer would scarcely have omitted mention of the temple’s destruction had he written the letter later than <span>AD<\/span> 70. Hebrews 9:6-10 and 10:1-4, 11-14 plainly suggest that the Jewish sacrifices were still being offered. Hence, it may be supposed with some degree of certainty that the letter was written prior to <span>AD<\/span> 70. If it was written after Paul’s death, that would put it after <span>AD<\/span> 67, the traditional date of his execution. Thus, Hebrews may have been written in the period <span>AD<\/span> 67–70.<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>The place from which Hebrews was written is also uncertain. Some manuscripts of the letter bear the subscription “written from Rome” or “written from Italy.” Such notations are educated deductions drawn from the statement “The Christians from Italy send you their greetings” (13:24). Most probably this indicates that the writer is extending greetings to a church in Italy on behalf of Italian Christians associated with him in another land, possibly Asia. Nevertheless, we cannot locate the point of origin with any certainty.<\/p>\n<p>It has been suggested that the letter was written to a group of Jewish converts to Christianity. Yet the precise community to which it was sent is a matter of debate. Opinions vary from Judea to Spain. Tradition has it that Hebrews was directed to Jewish Christians living in Palestine. But against a Palestinian destination it may be argued: (1) the readers had had no personal contact with Jesus (2:3), an unlikely event for mid-first-century residents of Palestine; (2) the statement in 12:4 that his readers had not yet given their lives could hardly be said of Palestinian Christians of the period; (3) the generosity of the believers (10:34; 13:16) was inconsistent with the poverty of the Jerusalem church; and (4) the general tone of the letter is Hellenistic rather than rabbinical.<\/p>\n<p>Other proposals for the destination of Hebrews include (1) Caesarea, on the supposition of Lukan authorship; (2) Syrian Antioch or Cyprus, assuming Barnabas wrote the letter; (3) Ephesus, in the light of the conversion of many Jews during Paul’s ministry in that city; (4) Colosse, noting certain similarities between the Colossian heresy and the false beliefs of the “Hebrews”; and (5) Alexandria, because of the apparent influence of the philosopher Philo Judaeus in the letter.<\/p>\n<p>The thesis that Hebrews was directed to a group of Jewish Christians in Rome has found favor with a number of scholars. Arguments in support of a Roman destination include the following facts: (1) The letter was first known in Rome no later than <span>AD<\/span> 96. (2) Romans 11:13, 18 suggests that the church at Rome consisted of a Jewish-Christian minority. (3) References to persecution and suffering endured by the readers (Heb 10:32-33; 12:4) are consistent with known repressive measures exacted by the Roman authorities. (4) There is a good possibility that saints who “come from Italy” would convey greetings to their brethren in Rome. (5) The Jewish community in Rome preserved certain features of nonconformist or sectarian Judaism that would explain several notable similarities between the theology and praxis of the Qumran community and that expressed in Hebrews.<\/p>\n<p>It is likely that the letter was addressed to a small subgroup within a local church. The exhortation in 5:12 (<span>rsv<\/span>)—“by this time you ought to be teachers”—hardly would have been relevant to an entire congregation. Hebrews 13:7, 24 lends further support to the theory that the letter was sent to a small group, perhaps to a “house church” within a larger assembly.<\/p>\n<p>Tentatively, one might conclude that the addressees were converts from Judaism who dwelt in the Dispersion. Hence they were familiar with OT Judaism and were acquainted with the religious philosophy of the Greek world. Possibly the readers comprised a house fellowship that tended to disassociate itself from the parent group (10:25). The existence of such house churches in Rome is confirmed by Romans 16:5, 14-15.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>In response to the threat that his Jewish-Christian friends might renounce Christianity and revert to Judaism, the writer by a “word of exhortation” (13:22) communicated to them the finality of the Christian revelation. He sought also to inform his despondent, vacillating readers that Christ, the object of God’s final revelation, is vastly superior to the greatest of Judaism’s heroes. The author, in addition, affirmed the heavenly and eternal character of the salvation secured by Christ. Whereas the legal sacrificial system was powerless to effect the remission of sin, Christ the eternal High Priest “is able, once and forever, to save everyone who comes to God through him” (7:25, <span>nlt<\/span>).<\/p>\n<p>In short, the writer commended to his readers the need for patient endurance amid the persecution and sufferings to which the heirs of eternal salvation are inevitably exposed. Just as Jesus, the forerunner of our faith, suffered and patiently endured in anticipation of eternal reward, so ought harassed, oppressed believers “take a new grip with your tired hands and stand firm on your shaky legs” (12:12, <span>nlt<\/span>) in anticipation of their reception in that eternal “kingdom that cannot be destroyed” (12:28, <span>nlt<\/span>).<\/p>\n<p>The author’s final purpose for writing was to proclaim the fearful judgment that awaits those who repudiate Jesus Christ. Since “our God is a consuming fire” (12:29, <span>nlt<\/span>), “what makes us think that we can escape if we are indifferent to this great salvation” (2:3, <span>nlt<\/span>)?<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>Next to Romans, Hebrews is the most doctrinal book in the NT. The writer develops a series of weighty arguments to demonstrate the superiority of the gospel of Christ to the religion of Judaism. Since Jesus is final both as to his person and his work, Christianity is the ultimate and normative faith. The book’s particularism runs counter to the spirit of the modern world.<\/p>\n<h5>The Superiority of the Son to Former Revelation (1:1-4)<\/h5>\n<p>The writer acknowledges that God revealed himself to the prophets of old in many ways—through dreams, visions, audible speech, and mighty acts. But “in these last days” (the advent of the end times, cf. 9:26) God spoke finally and definitively through his own Son (1:2). Central to the argument is the fact that in one way or another the prophets received an eternal word from God. Yet given the intimate relation of the Son to the Father, God’s latest revelation has come forth from the very depths of his own being.<\/p>\n<p>Identification of the Son as the pinnacle of divine revelation leads to a concise but profound statement of Christ’s person and his cosmic work. The Son reflects the glory of God in that the sum of the divine attributes brilliantly shine through his person. Moreover, he bears the very image and stamp of God’s nature (1:3), as the wax bears the impress of the seal. Jesus as God’s final word of revelation is truly the divine and eternal Son of God. Christ’s excellence is further displayed in the fact that he is the mighty agent through whom the universe was created (v 2) and by whom the cosmic order is sustained (v 3). In the moral realm he has wrought the purification of sins and now sits enthroned on God’s right hand (cf. 8:1). God’s pleasure toward the Son is seen in that he has appointed Christ heir and head of all (1:2). His name is surpassed by none save God the Father (v 4).<\/p>\n<h5>The Superiority of the Son to Angels (1:5–2:18)<\/h5>\n<p>Angels enjoyed an exalted status in biblical and postbiblical Judaism. Traditionally the Jews believed that angels praised God upon his throne, mediated God’s revelation to men, attended to God’s will, and gave succor to the people of God. Angels were far superior to men in power and knowledge. According to the Jewish Apocrypha, angels ruled the stars and were responsible for the rise and fall of civilizations. In Qumran thought, angelic beings would engage in a final cosmic struggle with Belial and the forces of evil at the end of the age.<\/p>\n<p>Against this background the writer of Hebrews argues that the Son is vastly superior to the angels. To prove his point, the author assembles a string of well-known OT texts and applies them directly to the Son. God never said of any angel, “Today I have become your Father” (Ps 2:7, <span>nlt<\/span>). Yet just such a claim was made on behalf of the Son (Heb 1:5). When the Son incarnated himself in the world, he received the obedient worship of angels (v 6). His is the sovereignty and the eternality and the majesty at God’s right hand (vv 8, 11-12). By contrast, angels are “only servants” (v 14) that rank below the Son in dignity and might.<\/p>\n<p>In Hebrews 2:1-4 the writer parenthetically warns his wavering congregation of the danger of drifting away from the truth of God. If disobedience to the law mediated by angels resulted in stern punishment, how much more severe would be God’s judgment on those who trampled under foot the revelation delivered by the Son? If God’s saving grace in Christ is neglected, retribution will surely follow (2:3).<\/p>\n<p>The mention of angels turns the writer’s mind to Jesus’ humiliation and exaltation (2:5-18). Psalm 8, a song about the smallness and yet the significance of man, is applied to the experience of Jesus. In assuming human flesh and blood, Jesus was made “for a little while . . . lower than the angels” (Heb 2:7, <span>nlt<\/span>). But subsequent to the completion of his earthly work, he was elevated above the angels and crowned with the glory and honor of heaven (v 9). The theological implications of Christ’s descent and ascent are carefully spelled out: Christ descended to earth (1) to bring many children to glory (v 10), (2) to destroy the devil (v 14), (3) to deliver his people from the bondage of death (v 15), and (4) to make an offering on the cross for the sins of the people (v 17). He ascended to heaven (1) to intercede on our behalf as a faithful High Priest (v 17), and (2) to succor those who are sorely tempted (v 18). The perfect summary of Christ’s person and work is given in Hebrews 2:9: “What we do see is Jesus, who ‘for a little while was made lower than the angels’ and now is ‘crowned with glory and honor’ because he suffered death for us. Yes, by God’s grace, Jesus tasted death for everyone in all the world” (<span>nlt<\/span>).<\/p>\n<h5>The Superiority of the Son to Moses and Joshua (3:1–4:13)<\/h5>\n<p>Jewish Christians contemplating reversion to Judaism surely believed that Moses was one of the greatest figures in Israel’s history. So esteemed was the one who led Israel out of Egypt through the wilderness and who gave them the Law that there was no one in Israel’s history so honored as Moses. Yet the author of Hebrews argues that Moses, though faithful to his calling, was but a servant in the house of God. Jesus, by contrast, was not a servant but a Son; he was not a mere dweller in the house but the very builder of the structure. Jesus, therefore, far transcends the revered figure of Moses.<\/p>\n<p>Practical implications are drawn from Jesus’ superiority to Moses. From Psalm 95:7-11 the writer rehearses the tragic experience of Israel under Moses during the desert wanderings (Heb 3:7-19). Throughout the 40-year wilderness experience the people hardened their hearts and rebelled against God. In turn God was provoked by their stubbornness and swore that those who sinned would never enter the rest he was going to provide (vv 10-11, 18). The writer thus argues that if disobedience to God under Moses had serious consequences, forsaking Christ will be much more perilous. Hence the wavering Christians are urged to watch lest due to an evil, unbelieving heart they should fall away from the living God (v 12). Nothing short of steadfast persistence will lead to the attainment of the heavenly goal (v 14).<\/p>\n<p>Joshua, likewise, was regarded as a great leader of Israel. Yet because of disobedience, the people under Joshua’s leadership failed to enter the rest that God had planned. That rest spoken of corresponds to the Sabbath rest of God (4:3-4), and is a concept closely related to salvation. It is a spiritual reality that is achieved by turning from our own empty works and trusting in the finished work of Christ (v 10). The author reminds the readers that “there is a special rest [a Sabbath rest] still waiting for the people of God” (v 9, <span>nlt<\/span>), one that only Christ can provide. Christians not only benefit from this Sabbath rest in the present age but anticipate its full realization in the age to come. One of the chief means of ensuring entry into the Sabbath rest of salvation is the Word of God (v 12). The living and powerful Word penetrates the innermost depths of the soul, reveals our impoverished condition, and strengthens the trusting heart.<\/p>\n<h5>The Superiority of the Priesthood of the Son (4:14–7:28)<\/h5>\n<p>Almost half of Hebrews is devoted to the priesthood of Jesus Christ. The writer goes to great lengths to demonstrate that the revered Aaronic priestly system has been superseded by the High Priest “in the line of Melchizedek” (5:6; 6:20; 7:11). This central theme had been anticipated earlier when Christ was referred to as “our merciful and faithful High Priest before God” who has made atonement for sins (2:17, <span>nlt<\/span>).<\/p>\n<p>Hebrews makes the claim that Jesus’ priesthood is the ultimate ground of the believers’ confidence (4:14-16). On three counts Jesus surpasses the old legal priestly order. First, he is an <em>exalted<\/em> high priest (v 14). The Jewish high priest climbed the mount to enter the temple sanctuary. But Jesus, our great high priest, has ascended to heaven itself and entered the sanctuary on high. He ministers in no earthly tabernacle but in the very presence of God. Second, Jesus is an <em>empathetic<\/em> high priest (v 15a). Fully God and fully man, Jesus suffers along with his people in their trials and afflictions. From heaven’s perspective he knows fully what his people are called upon to endure. He “feels” our hurts, and he does so perfectly. Finally, Jesus is a <em>sinless<\/em> high priest (v 15b). Day in and day out (7:27), year in and year out, the Levitical priests were required to bring sacrifices for their own sins. Yet Jesus had no sin that needed cleansing, for “he is holy and blameless, unstained by sin” (v 26, <span>nlt<\/span>). In view of Jesus’ priestly perfections, sorely tempted Christians are urged to come to the throne of grace to receive mercy and find grace to help in time of need (4:16).<\/p>\n<p>For those not convinced that Jesus was indeed a legitimate priest, two prerequisites for priesthood are detailed. First, if the high priest is to represent humanity before God, he must be taken from among men (5:1-2). And second, he must be called by God to high priestly office, as was Aaron (v 4). Christ has fully satisfied these qualifications. From Psalms 2:7 and 110:4 it is shown that Jesus did not take this office upon himself but was appointed by God (Heb 5:5-6). Moreover, from the obedience that he had to learn (v 8) and from the agony of the Gethsemane experience (v 7) it is clear that Jesus was in every way a man. Nevertheless, Hebrews makes it perfectly clear that Jesus was not a priest after the order of Aaron but a high priest in the line of Melchizedek (v 10).<\/p>\n<p>After introducing the theme of Christ as a Melchizedekian high priest, the writer recalls that his readers were not ready for such advanced teaching. Although not new converts (5:12), his friends had remained spiritually immature and sluggish. Hence the writer issues the challenge to press on to Christian maturity, to be ready for the solid food of advanced teaching.<\/p>\n<p>In his digression the writer warns not only against spiritual immaturity but also against “apostasy.” The question now arises whether the author’s apostasy teaching in Hebrews 6:4-8 and 10:26-31 contradicts the NT doctrine of the perseverance of the saints. Undoubtedly it does not. Some authorities hold that those addressed were not true Christians, hence the issue is not one of apostasy. It is possible, like Judas Iscariot or Simon Magus (Acts 8:9-24), to possess considerable knowledge of the gospel and fall short of personal commitment. But the writer makes it quite clear that in the case of his addressees he is persuaded otherwise (Heb 6:9). The most reasonable view is that in these two hortatory passages the writer advances a hypothetical argument warning his friends of the utter seriousness of reverting back to Judaism. That is, if a falling away were to occur, renewal would be impossible unless Christ were to die a second time. The writer sums up the point of these difficult passages with the words “It is a terrible thing to fall into the hands of the living God” (10:31, <span>nlt<\/span>). Nevertheless, followers of Christ may confidently lay hold of God’s promises, confirmed by solemn oath, to see them through their trials (6:13-18). God may be trusted to hold the believer fast.<\/p>\n<p>Hebrews 7 contains an intricate argument for the superiority of Christ’s priesthood over the old legal order. Melchizedek, the ancient priest-king of Salem (Gn 14:18-20), is regarded as a primordial type of Christ. He is “king of righteousness” and “king of peace” (Heb 7:2). The solemn priest from Salem has figuratively what Christ possesses actually: neither mother nor father, neither beginning nor end of life (v 3). Melchizedek is shown to be superior to Abraham on three counts: (1) Melchizedek blessed the patriarch (vv 1, 7); (2) he accepted tithes from Abraham (vv 2-6); and (3) Melchizedek lives on since the OT nowhere mentions his death (v 8). It follows that since Levi was in the loins of Abraham as seed (v 10), Melchizedek is superior to the Levitical priests. And inasmuch as Christ is a priest in the likeness of Melchizedek (v 15), it follows that the Son of God is more excellent than the old legal priesthood.<\/p>\n<p>The result is that the old Levitical priesthood has been superseded by the priesthood of Christ. The demise of the old order was inevitable, for its repetitive animal sacrifices could never effect spiritual perfection (7:11). It was a system characterized by weakness and uselessness (v 18). By contrast, Christ’s priesthood is indestructible, eternal, uninterrupted, efficacious, final, and perfect (vv 16, 21, 24-27). Forgiveness and reconciliation is possible only through Christ, our great High Priest.<\/p>\n<h5>The Superiority of the Priestly Work of the Son (8:1–10:39)<\/h5>\n<p>Since Christ’s priestly office far excels the old order, it follows that his priestly ministration is superior to all that has gone before. The theme of Christ as high priest in a better sanctuary is introduced (8:1-5). The writer utilizes Plato’s distinction between the ideal form in heaven and the imperfect copy on earth to argue that the Levitical sanctuary and sacrifices are mere shadows of the heavenly realities: (1) Christ ministers in the true tent that is the heavenly sanctuary (vv 2, 5); (2) he discharges his high priestly service in the very presence of the Father, which results in a far more effective ministry (vv 1, 6); and (3) his oblation on the cross was the ultimate sacrifice (v 3). How unreasonable it is that his Christian readers should go back to the old Jewish priestly system!<\/p>\n<p>Christ is the minister of a new and better covenant (8:6-13). The old covenant established by God with the nation’s fathers was not to be despised; nevertheless, it had become ineffectual and obsolete (v 13). Indeed, the prophet Jeremiah (Jer 31:31-34) foresaw the new covenant that God would inaugurate with his people. This new covenant sealed by Christ involves (1) the immediate work of the Holy Spirit on the mind and heart (Heb 8:10); (2) a personal and intimate knowledge of God (v 11); and (3) the full absolution of sins (v 12). This new and better covenant has been established on the work of Christ, the great High Priest.<\/p>\n<p>Chapter 9 gives a detailed comparison of the efficacy of priestly service under the old and new covenants. The Levitical priests ministered in a material sanctuary on earth (vv 1-5). Features of the tabernacle and its furnishings are described to highlight their obsolescence. More important, however, is the character of the sacrificial ritual conducted in the earthly sanctuary. The Jewish priests in their daily service were not permitted to enter the Holy of Holies, which contained the ark of the covenant and the mercy seat—the place of propitiation of sins (v 6). The high priest alone could enter the Holy of Holies, and then but once a year on the Day of Atonement, and only after sacrificing for his own sins (v 7). The inaccessibility of the Holy of Holies signified that access to the presence of God had not been opened. The presence of the curtain symbolized that the people had no way to the throne of God, the priests had no way, and the high priest had a limited way and only once a year. Moreover, the sacrifices brought by the Jewish priests could not purify the conscience but merely dealt with external ritual cleansing (vv 9-10). A truly effectual sacrifice must await “the time of reformation” (v 10).<\/p>\n<p>Christ’s priestly ministration is shown to be far more efficacious. First, the Christian’s High Priest has brought a better sacrifice (9:11-14), and here we arrive at the heart of the message of Hebrews. Employing the imagery of the tabernacle, the author demonstrates that Christ our High Priest has accomplished what the Jewish priests failed to do. He entered the heavenly Holy of Holies, not repeatedly, but <em>once<\/em> for all, thereby effecting a completed redemption (v 12). Christ brought to the altar, not the blood of bulls and goats, but his own life’s blood. The Lord did not merely lay down a material body, but he presented himself to God through the eternal Spirit (v 14). Christ’s better sacrifice thus goes beyond cleansing of the flesh to the purification of the defiled conscience.<\/p>\n<p>Second, Christ through his death has instituted a better covenant (9:15-23). The teaching of Hebrews 8:6-13 is developed further. The old covenant was sealed with the blood of calves and goats (9:19). But the new covenant was ratified with the blood of Christ, God’s own Son. The new covenant thus could accomplish what the old covenant merely foreshadowed—forgiveness and cleansing of sins (v 22).<\/p>\n<p>Third, Christ ministers in a better tabernacle (9:24-28). Our Lord entered, not into a merely earthly sanctuary, but into the holy place of heaven, there to represent us (v 24). Access to the throne is not limited to one day per year, for he is continually in the presence of the Father. Nor is it necessary that repeated sacrifices be made. Christ’s single sacrifice on the cross has conquered sin once and for all (v 26). In sum, as regards the sanctuary, the covenant, and the sacrifices, the Christian’s High Priest is vastly superior to the old Jewish order.<\/p>\n<p>In order to drive home these crucial points, the writer in chapter 10 expands on the theme of the absolute finality of Christ’s high priestly work. The earlier argument concerning the futile character of the Levitical sacrifices (9:6-14) is repeated for emphasis (10:1-4). The Mosaic ceremonial legislation called for repetitive sacrifices, which could never perfect the worshiper (v 1). Instead of purifying one’s life, they served only as a yearly reminder of sin (v 3) until Christ should come.<\/p>\n<p>The writer discovers in Psalm 40:6-8 a prediction that the eternal Christ would become man for the purpose of offering himself as the ultimate sacrifice for sin (Heb 10:5-10). Once again the sanctifying power of Christ’s single self-oblation is emphasized (v 10). The vivid contrast is again drawn between the ineffective ministry of the Jewish priests who stand during the daily ritual (v 11), and the effectual single sacrifice of Christ, who is now seated at the right hand of God (v 12). Since Jesus “by that one offering . . . perfected forever all those whom he is making holy” (v 14, <span>nlt<\/span>), nothing can be added to what the seated Sovereign has accomplished (v 18).<\/p>\n<p>In view of the manifest superiority of Christ’s priestly office and work, the struggling Christians are exhorted to appropriate the means of grace at their disposal (10:19-39). In the midst of trials and persecution they should remember that Christ has effectively opened the way to God (vv 19-20). They are summoned to come to God in faith with hearts cleansed by Christ’s sacrifice (v 22). Those tempted to revert to legal religion should hold fast and support one another in love (vv 23-24). The means of grace afforded by corporate worship should not be neglected (v 25). In short, the wavering Jewish Christians are summoned to renewed endurance and fidelity to their Lord (vv 26-31). What God has promised to his people he will surely make good.<\/p>\n<h5>The Superiority of the Life of Faith (11:1–12:29)<\/h5>\n<p>The discussion of faith and endurance as the solution to despondency (10:36-38) prompts a fuller consideration of the faith theme. Faith is a prominent concept in the book of Hebrews, as attested by the fact that the word occurs some 35 times in the letter. The Pauline idea of faith as the means of legal justification is adapted to the particular circumstances of the threatened Jewish Christians. The concept of faith is broader in this book than the strictly saving faith discussed by Paul, in that it leads to spiritual salvation (11:39-40). Faith is the power by which heaven’s unseen realities are laid hold of to satisfy the soul. Faith enables the Christian disciple to view the world and interpret the flow of history from the divine perspective. Faith is the means of victory over the world of sin and woe. Through faith the believer approaches the throne of grace (4:16) with the confidence and assurance that God will enable him to overcome.<\/p>\n<p>The victory faith affords is amply illustrated from the history of God’s OT people. Abel, Enoch, and Noah in the primal history; Abraham, the father of faith; Moses, the leader of the young nation; and many valiant prophets and martyrs serve as living memorials to faith’s overcoming power. And yet God has something better in store for his sanctified people, the church (11:40): the reality of the living Christ.<\/p>\n<p>Yet the greatest model of steadfast endurance in suffering is Jesus, “the Originator and Perfecter of our faith” (12:2, <span>nlt<\/span> mg). When surrounded with trials, the Christian needs to recall Christ, who in anticipation of the heavenly crown endured the cross and its shame. The Christian’s trials are trivial compared with what Jesus Christ was called upon to suffer (v 3). Moreover, for the people of God, suffering and persecution prove to be disguised blessings. The rod of discipline confirms our status as children of the living God (vv 5-10). But beyond this, the sovereign God is able to transform the Christian’s suffering into inestimable blessing (v 11). Hence the wavering saints should strive for spiritual wholeness and maturity, taking care lest they be overtaken by bitterness and resentment (v 15).<\/p>\n<h5>Final Exhortations and Benediction (13:1-25)<\/h5>\n<p>The writer in his closing words challenges his Christian friends to be faithful to the tasks that lie at hand. They are to show continued love to the brethren, to extend hospitality to strangers, to uphold the sanctity of marriage, to be content with what they now possess, and to be obedient to their spiritual leaders (13:1-7).<\/p>\n<p>The readers are warned against the trickery of the Judaizers, who would lead them astray from Jesus Christ, the one who remains “the same yesterday, today, and forever” (13:8). Spiritual determination is strengthened by recalling the example of Christ, who “suffered outside the city gates” for their salvation (v 12). As the people of God, they are challenged to follow Christ “outside the camp,” bearing abuse for him (v 13). Patient endurance is possible when the Christian realizes that he has no enduring city here (v 14). His goal is the heavenly Jerusalem, the eternal city of God.<\/p>\n<p>The anonymous letter to the unknown “Hebrews” closes with a glorious benediction. The Christian’s God is described as the great “God of peace” (13:20), and Jesus is “the great Shepherd of the sheep,” who established a new and eternal covenant and then rose triumphant from the dead. And the promise is made to the trusting soul that the triune God would “equip you with all you need for doing his will” (v 21, <span>nlt<\/span>).<\/p>\n<p>The letter to the Hebrews is rich in doctrinal teaching. It discloses more about the historical Jesus than any other NT letter. It alone explains the atoning work of Christ under the rubric of the Melchizedekian priest. The letter’s discussion of repentance, justification, sanctification, and perseverance makes it a mine of salvation teaching. Its explication of old and new covenants, impending judgment, and the world to come make a significant contribution to Christian theology. And the letter’s teaching on faith, endurance, and the practical Christian combine to make Hebrews one of the most important documents God has given to the church.<\/p>","content_en":"<h3>HEBREWS, Letter to the<\/h3>\n<p>One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and practical, theological and pastoral. In short, it builds a compelling case for the superiority of Christianity. Hebrews also reflects the impassioned concern of a pastor’s heart. Those who have experienced God’s ultimate work of grace in Christ are urged to hold fast to God’s final word of revelation in his Son.<\/p>\n<p>Unlike most other NT epistles, Hebrews does not begin like a letter. There is no introductory salutation, the writer is not identified, and no mention is made of those to whom the document is addressed. The author characterizes the work as a “word of exhortation” (13:22, <span>rsv<\/span>), which suggests a sermon or oral homily (cf. Acts 13:15). Nonetheless, its conclusion is that of a conventional letter (Heb 13:22-25). Some have detected a gradual transition in the document from an essay to a more specifically epistolary form (cf. 2:1; 4:1; 13:22-25). The evidence thus suggests that the author may have cast the original homiletic “word of exhortation” into letter form when the need to communicate in writing with his Christian friends became urgent.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Who wrote the book is not directly stated in the letter. Since the late second century, various authorities have linked the document with the apostle Paul. Clement of Alexandria (d. 220) theorized that Paul wrote the letter in Hebrew for Jews and that Luke translated it into Greek. However, this suggestion has not been widely received by modern scholars. Clement’s pupil Origen (d. 254) stated more generally that the thoughts of the letter are Pauline but that the style is unlike that of the known writings of the apostle. Other early authorities, such as Jerome (d. 419) and Augustine (d. 430), persuaded that canonicity demanded apostolic authorship, likewise affirmed that Paul was the author.<\/p>\n<p>Yet a number of factors argue against the Pauline authorship of Hebrews. The anonymity of the letter is contrary to the consistent pattern of Paul’s introduction in the opening salutation of his letters. Moreover, Hebrews 2:3 indicates the writer was discipled by eyewitnesses of the Lord. Yet Paul insists that his knowledge of Christ was gained from a firsthand encounter with the risen Christ (cf. Gal 1:12). F. F. Bruce evaluates the authorship of Hebrews as follows: “We may say with certainty that the thought of the epistle is not Paul’s, the language is not Paul’s, and the technique of OT quotations is not Paul’s.”<\/p>\n<p>Early Christian tradition suggests that Barnabas may have written Hebrews. According to Tertullian (d. 220), many early authorities believed that Barnabas was responsible for the letter. Acts 4:36 (<span>asv<\/span>) speaks of him as a “son of exhortation” (cf. Heb 13:22). Furthermore, as a Levite, Barnabas would have been familiar with the Jewish sacrificial ritual so prominent in the letter.<\/p>\n<p>Luther was the first to suggest that Hebrews may have been penned by Apollos, “an excellent man of learning, who had been a disciple of the apostles and learned much from them, and who was very well versed in Scripture.” As a native of Alexandria (Acts 18:24), Apollos would have been familiar with the typological interpretation evident in Hebrews. Clearly Apollos was the sort of man who was qualified to write Hebrews.<\/p>\n<p>Other names have been suggested as possible authors. Calvin surmised that either Luke or Clement of Rome was responsible for the letter. It is noted that the Greek of Hebrews resembles the language and style of the third Gospel and Acts. Others theorize that Hebrews may have been written by Silas, a Jewish Christian from Jerusalem who would have been thoroughly familiar with the Levitical ritual. Silas is described as one of “the church leaders” (Acts 15:22). He was a coworker with Paul in the gentile mission, and apparently was known in Rome as well as in Jerusalem (1 Pt 5:12-13).<\/p>\n<p>In conclusion, it is probable that the author of Hebrews was a second-generation Jewish Christian, a master of classical Greek whose Bible was the Septuagint, conversant with first-century Alexandrian philosophy, and a creative apologist for the Christian faith. As to the identity of that author, we can affirm no more than Origen in the third century: “But as to who actually wrote the Letter, God alone knows.”<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The very early title of the letter, “To Hebrews,” suggests that the book concerns Jewish Christians living in the Dispersion. The letter itself offers a few hints of the historical circumstances surrounding its composition. Not long after becoming Christians, the readers of the letter were exposed to severe persecution (Heb 10:32-36). During their trial, the new believers endured imprisonment, confiscation of personal property, and public ridicule. Yet the persecution had not been fatal; they had not yet been called upon to lay down their lives in martyrdom (12:4). Amid the excitement of their newfound faith in Christ, they had demonstrated practical concern and love by ministering to fellow believers in need (6:10) and comforting others who had been harassed for their faith (10:34).<\/p>\n<p>But since the time of those earlier trials, the readers had made little progress in Christian maturity (5:11-13). Moreover, in the face of a new wave of persecution, and despondent over an apparent delay in the Lord’s coming, the believers had begun to waver and abandon hope. Indeed, they threatened to renounce Jesus Christ and to revert back to the security of the Jewish religion that enjoyed the protection of Roman law.<\/p>\n<p>Thus we read that because of the strange, new teachings of certain Judaizers who sought to draw them back to their former religion (13:9), the wavering believers had neglected to assemble together (10:25) and had lost confidence in their spiritual leaders (13:17). Faced with the possibility that these Jewish Christians might abandon their faith altogether, the writer sternly warns them of the tragic consequences of renouncing the Son (6:4-6; 10:26-31; 13:12-19) and urges them to renew their commitment to Christ, God’s foremost and final revelation.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Lacking firm information as to the author and recipients of the letter, no certainty exists as to the date of the writing. We have noted that the author of Hebrews, and probably his readers as well, had been discipled by those who were personally acquainted with Jesus (2:3). Further evidence in the letter suggests that Paul probably was not alive. Timothy, Paul’s younger associate, was still living (13:23).<\/p>\n<p>The absence of any mention in Hebrews of the destruction of the Jerusalem temple is significant for dating the letter. In terms of his argument that the old covenant had passed away and the legal priesthood had been superseded, the writer would scarcely have omitted mention of the temple’s destruction had he written the letter later than <span>AD<\/span> 70. Hebrews 9:6-10 and 10:1-4, 11-14 plainly suggest that the Jewish sacrifices were still being offered. Hence, it may be supposed with some degree of certainty that the letter was written prior to <span>AD<\/span> 70. If it was written after Paul’s death, that would put it after <span>AD<\/span> 67, the traditional date of his execution. Thus, Hebrews may have been written in the period <span>AD<\/span> 67–70.<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>The place from which Hebrews was written is also uncertain. Some manuscripts of the letter bear the subscription “written from Rome” or “written from Italy.” Such notations are educated deductions drawn from the statement “The Christians from Italy send you their greetings” (13:24). Most probably this indicates that the writer is extending greetings to a church in Italy on behalf of Italian Christians associated with him in another land, possibly Asia. Nevertheless, we cannot locate the point of origin with any certainty.<\/p>\n<p>It has been suggested that the letter was written to a group of Jewish converts to Christianity. Yet the precise community to which it was sent is a matter of debate. Opinions vary from Judea to Spain. Tradition has it that Hebrews was directed to Jewish Christians living in Palestine. But against a Palestinian destination it may be argued: (1) the readers had had no personal contact with Jesus (2:3), an unlikely event for mid-first-century residents of Palestine; (2) the statement in 12:4 that his readers had not yet given their lives could hardly be said of Palestinian Christians of the period; (3) the generosity of the believers (10:34; 13:16) was inconsistent with the poverty of the Jerusalem church; and (4) the general tone of the letter is Hellenistic rather than rabbinical.<\/p>\n<p>Other proposals for the destination of Hebrews include (1) Caesarea, on the supposition of Lukan authorship; (2) Syrian Antioch or Cyprus, assuming Barnabas wrote the letter; (3) Ephesus, in the light of the conversion of many Jews during Paul’s ministry in that city; (4) Colosse, noting certain similarities between the Colossian heresy and the false beliefs of the “Hebrews”; and (5) Alexandria, because of the apparent influence of the philosopher Philo Judaeus in the letter.<\/p>\n<p>The thesis that Hebrews was directed to a group of Jewish Christians in Rome has found favor with a number of scholars. Arguments in support of a Roman destination include the following facts: (1) The letter was first known in Rome no later than <span>AD<\/span> 96. (2) Romans 11:13, 18 suggests that the church at Rome consisted of a Jewish-Christian minority. (3) References to persecution and suffering endured by the readers (Heb 10:32-33; 12:4) are consistent with known repressive measures exacted by the Roman authorities. (4) There is a good possibility that saints who “come from Italy” would convey greetings to their brethren in Rome. (5) The Jewish community in Rome preserved certain features of nonconformist or sectarian Judaism that would explain several notable similarities between the theology and praxis of the Qumran community and that expressed in Hebrews.<\/p>\n<p>It is likely that the letter was addressed to a small subgroup within a local church. The exhortation in 5:12 (<span>rsv<\/span>)—“by this time you ought to be teachers”—hardly would have been relevant to an entire congregation. Hebrews 13:7, 24 lends further support to the theory that the letter was sent to a small group, perhaps to a “house church” within a larger assembly.<\/p>\n<p>Tentatively, one might conclude that the addressees were converts from Judaism who dwelt in the Dispersion. Hence they were familiar with OT Judaism and were acquainted with the religious philosophy of the Greek world. Possibly the readers comprised a house fellowship that tended to disassociate itself from the parent group (10:25). The existence of such house churches in Rome is confirmed by Romans 16:5, 14-15.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>In response to the threat that his Jewish-Christian friends might renounce Christianity and revert to Judaism, the writer by a “word of exhortation” (13:22) communicated to them the finality of the Christian revelation. He sought also to inform his despondent, vacillating readers that Christ, the object of God’s final revelation, is vastly superior to the greatest of Judaism’s heroes. The author, in addition, affirmed the heavenly and eternal character of the salvation secured by Christ. Whereas the legal sacrificial system was powerless to effect the remission of sin, Christ the eternal High Priest “is able, once and forever, to save everyone who comes to God through him” (7:25, <span>nlt<\/span>).<\/p>\n<p>In short, the writer commended to his readers the need for patient endurance amid the persecution and sufferings to which the heirs of eternal salvation are inevitably exposed. Just as Jesus, the forerunner of our faith, suffered and patiently endured in anticipation of eternal reward, so ought harassed, oppressed believers “take a new grip with your tired hands and stand firm on your shaky legs” (12:12, <span>nlt<\/span>) in anticipation of their reception in that eternal “kingdom that cannot be destroyed” (12:28, <span>nlt<\/span>).<\/p>\n<p>The author’s final purpose for writing was to proclaim the fearful judgment that awaits those who repudiate Jesus Christ. Since “our God is a consuming fire” (12:29, <span>nlt<\/span>), “what makes us think that we can escape if we are indifferent to this great salvation” (2:3, <span>nlt<\/span>)?<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>Next to Romans, Hebrews is the most doctrinal book in the NT. The writer develops a series of weighty arguments to demonstrate the superiority of the gospel of Christ to the religion of Judaism. Since Jesus is final both as to his person and his work, Christianity is the ultimate and normative faith. The book’s particularism runs counter to the spirit of the modern world.<\/p>\n<h5>The Superiority of the Son to Former Revelation (1:1-4)<\/h5>\n<p>The writer acknowledges that God revealed himself to the prophets of old in many ways—through dreams, visions, audible speech, and mighty acts. But “in these last days” (the advent of the end times, cf. 9:26) God spoke finally and definitively through his own Son (1:2). Central to the argument is the fact that in one way or another the prophets received an eternal word from God. Yet given the intimate relation of the Son to the Father, God’s latest revelation has come forth from the very depths of his own being.<\/p>\n<p>Identification of the Son as the pinnacle of divine revelation leads to a concise but profound statement of Christ’s person and his cosmic work. The Son reflects the glory of God in that the sum of the divine attributes brilliantly shine through his person. Moreover, he bears the very image and stamp of God’s nature (1:3), as the wax bears the impress of the seal. Jesus as God’s final word of revelation is truly the divine and eternal Son of God. Christ’s excellence is further displayed in the fact that he is the mighty agent through whom the universe was created (v 2) and by whom the cosmic order is sustained (v 3). In the moral realm he has wrought the purification of sins and now sits enthroned on God’s right hand (cf. 8:1). God’s pleasure toward the Son is seen in that he has appointed Christ heir and head of all (1:2). His name is surpassed by none save God the Father (v 4).<\/p>\n<h5>The Superiority of the Son to Angels (1:5–2:18)<\/h5>\n<p>Angels enjoyed an exalted status in biblical and postbiblical Judaism. Traditionally the Jews believed that angels praised God upon his throne, mediated God’s revelation to men, attended to God’s will, and gave succor to the people of God. Angels were far superior to men in power and knowledge. According to the Jewish Apocrypha, angels ruled the stars and were responsible for the rise and fall of civilizations. In Qumran thought, angelic beings would engage in a final cosmic struggle with Belial and the forces of evil at the end of the age.<\/p>\n<p>Against this background the writer of Hebrews argues that the Son is vastly superior to the angels. To prove his point, the author assembles a string of well-known OT texts and applies them directly to the Son. God never said of any angel, “Today I have become your Father” (Ps 2:7, <span>nlt<\/span>). Yet just such a claim was made on behalf of the Son (Heb 1:5). When the Son incarnated himself in the world, he received the obedient worship of angels (v 6). His is the sovereignty and the eternality and the majesty at God’s right hand (vv 8, 11-12). By contrast, angels are “only servants” (v 14) that rank below the Son in dignity and might.<\/p>\n<p>In Hebrews 2:1-4 the writer parenthetically warns his wavering congregation of the danger of drifting away from the truth of God. If disobedience to the law mediated by angels resulted in stern punishment, how much more severe would be God’s judgment on those who trampled under foot the revelation delivered by the Son? If God’s saving grace in Christ is neglected, retribution will surely follow (2:3).<\/p>\n<p>The mention of angels turns the writer’s mind to Jesus’ humiliation and exaltation (2:5-18). Psalm 8, a song about the smallness and yet the significance of man, is applied to the experience of Jesus. In assuming human flesh and blood, Jesus was made “for a little while . . . lower than the angels” (Heb 2:7, <span>nlt<\/span>). But subsequent to the completion of his earthly work, he was elevated above the angels and crowned with the glory and honor of heaven (v 9). The theological implications of Christ’s descent and ascent are carefully spelled out: Christ descended to earth (1) to bring many children to glory (v 10), (2) to destroy the devil (v 14), (3) to deliver his people from the bondage of death (v 15), and (4) to make an offering on the cross for the sins of the people (v 17). He ascended to heaven (1) to intercede on our behalf as a faithful High Priest (v 17), and (2) to succor those who are sorely tempted (v 18). The perfect summary of Christ’s person and work is given in Hebrews 2:9: “What we do see is Jesus, who ‘for a little while was made lower than the angels’ and now is ‘crowned with glory and honor’ because he suffered death for us. Yes, by God’s grace, Jesus tasted death for everyone in all the world” (<span>nlt<\/span>).<\/p>\n<h5>The Superiority of the Son to Moses and Joshua (3:1–4:13)<\/h5>\n<p>Jewish Christians contemplating reversion to Judaism surely believed that Moses was one of the greatest figures in Israel’s history. So esteemed was the one who led Israel out of Egypt through the wilderness and who gave them the Law that there was no one in Israel’s history so honored as Moses. Yet the author of Hebrews argues that Moses, though faithful to his calling, was but a servant in the house of God. Jesus, by contrast, was not a servant but a Son; he was not a mere dweller in the house but the very builder of the structure. Jesus, therefore, far transcends the revered figure of Moses.<\/p>\n<p>Practical implications are drawn from Jesus’ superiority to Moses. From Psalm 95:7-11 the writer rehearses the tragic experience of Israel under Moses during the desert wanderings (Heb 3:7-19). Throughout the 40-year wilderness experience the people hardened their hearts and rebelled against God. In turn God was provoked by their stubbornness and swore that those who sinned would never enter the rest he was going to provide (vv 10-11, 18). The writer thus argues that if disobedience to God under Moses had serious consequences, forsaking Christ will be much more perilous. Hence the wavering Christians are urged to watch lest due to an evil, unbelieving heart they should fall away from the living God (v 12). Nothing short of steadfast persistence will lead to the attainment of the heavenly goal (v 14).<\/p>\n<p>Joshua, likewise, was regarded as a great leader of Israel. Yet because of disobedience, the people under Joshua’s leadership failed to enter the rest that God had planned. That rest spoken of corresponds to the Sabbath rest of God (4:3-4), and is a concept closely related to salvation. It is a spiritual reality that is achieved by turning from our own empty works and trusting in the finished work of Christ (v 10). The author reminds the readers that “there is a special rest [a Sabbath rest] still waiting for the people of God” (v 9, <span>nlt<\/span>), one that only Christ can provide. Christians not only benefit from this Sabbath rest in the present age but anticipate its full realization in the age to come. One of the chief means of ensuring entry into the Sabbath rest of salvation is the Word of God (v 12). The living and powerful Word penetrates the innermost depths of the soul, reveals our impoverished condition, and strengthens the trusting heart.<\/p>\n<h5>The Superiority of the Priesthood of the Son (4:14–7:28)<\/h5>\n<p>Almost half of Hebrews is devoted to the priesthood of Jesus Christ. The writer goes to great lengths to demonstrate that the revered Aaronic priestly system has been superseded by the High Priest “in the line of Melchizedek” (5:6; 6:20; 7:11). This central theme had been anticipated earlier when Christ was referred to as “our merciful and faithful High Priest before God” who has made atonement for sins (2:17, <span>nlt<\/span>).<\/p>\n<p>Hebrews makes the claim that Jesus’ priesthood is the ultimate ground of the believers’ confidence (4:14-16). On three counts Jesus surpasses the old legal priestly order. First, he is an <em>exalted<\/em> high priest (v 14). The Jewish high priest climbed the mount to enter the temple sanctuary. But Jesus, our great high priest, has ascended to heaven itself and entered the sanctuary on high. He ministers in no earthly tabernacle but in the very presence of God. Second, Jesus is an <em>empathetic<\/em> high priest (v 15a). Fully God and fully man, Jesus suffers along with his people in their trials and afflictions. From heaven’s perspective he knows fully what his people are called upon to endure. He “feels” our hurts, and he does so perfectly. Finally, Jesus is a <em>sinless<\/em> high priest (v 15b). Day in and day out (7:27), year in and year out, the Levitical priests were required to bring sacrifices for their own sins. Yet Jesus had no sin that needed cleansing, for “he is holy and blameless, unstained by sin” (v 26, <span>nlt<\/span>). In view of Jesus’ priestly perfections, sorely tempted Christians are urged to come to the throne of grace to receive mercy and find grace to help in time of need (4:16).<\/p>\n<p>For those not convinced that Jesus was indeed a legitimate priest, two prerequisites for priesthood are detailed. First, if the high priest is to represent humanity before God, he must be taken from among men (5:1-2). And second, he must be called by God to high priestly office, as was Aaron (v 4). Christ has fully satisfied these qualifications. From Psalms 2:7 and 110:4 it is shown that Jesus did not take this office upon himself but was appointed by God (Heb 5:5-6). Moreover, from the obedience that he had to learn (v 8) and from the agony of the Gethsemane experience (v 7) it is clear that Jesus was in every way a man. Nevertheless, Hebrews makes it perfectly clear that Jesus was not a priest after the order of Aaron but a high priest in the line of Melchizedek (v 10).<\/p>\n<p>After introducing the theme of Christ as a Melchizedekian high priest, the writer recalls that his readers were not ready for such advanced teaching. Although not new converts (5:12), his friends had remained spiritually immature and sluggish. Hence the writer issues the challenge to press on to Christian maturity, to be ready for the solid food of advanced teaching.<\/p>\n<p>In his digression the writer warns not only against spiritual immaturity but also against “apostasy.” The question now arises whether the author’s apostasy teaching in Hebrews 6:4-8 and 10:26-31 contradicts the NT doctrine of the perseverance of the saints. Undoubtedly it does not. Some authorities hold that those addressed were not true Christians, hence the issue is not one of apostasy. It is possible, like Judas Iscariot or Simon Magus (Acts 8:9-24), to possess considerable knowledge of the gospel and fall short of personal commitment. But the writer makes it quite clear that in the case of his addressees he is persuaded otherwise (Heb 6:9). The most reasonable view is that in these two hortatory passages the writer advances a hypothetical argument warning his friends of the utter seriousness of reverting back to Judaism. That is, if a falling away were to occur, renewal would be impossible unless Christ were to die a second time. The writer sums up the point of these difficult passages with the words “It is a terrible thing to fall into the hands of the living God” (10:31, <span>nlt<\/span>). Nevertheless, followers of Christ may confidently lay hold of God’s promises, confirmed by solemn oath, to see them through their trials (6:13-18). God may be trusted to hold the believer fast.<\/p>\n<p>Hebrews 7 contains an intricate argument for the superiority of Christ’s priesthood over the old legal order. Melchizedek, the ancient priest-king of Salem (Gn 14:18-20), is regarded as a primordial type of Christ. He is “king of righteousness” and “king of peace” (Heb 7:2). The solemn priest from Salem has figuratively what Christ possesses actually: neither mother nor father, neither beginning nor end of life (v 3). Melchizedek is shown to be superior to Abraham on three counts: (1) Melchizedek blessed the patriarch (vv 1, 7); (2) he accepted tithes from Abraham (vv 2-6); and (3) Melchizedek lives on since the OT nowhere mentions his death (v 8). It follows that since Levi was in the loins of Abraham as seed (v 10), Melchizedek is superior to the Levitical priests. And inasmuch as Christ is a priest in the likeness of Melchizedek (v 15), it follows that the Son of God is more excellent than the old legal priesthood.<\/p>\n<p>The result is that the old Levitical priesthood has been superseded by the priesthood of Christ. The demise of the old order was inevitable, for its repetitive animal sacrifices could never effect spiritual perfection (7:11). It was a system characterized by weakness and uselessness (v 18). By contrast, Christ’s priesthood is indestructible, eternal, uninterrupted, efficacious, final, and perfect (vv 16, 21, 24-27). Forgiveness and reconciliation is possible only through Christ, our great High Priest.<\/p>\n<h5>The Superiority of the Priestly Work of the Son (8:1–10:39)<\/h5>\n<p>Since Christ’s priestly office far excels the old order, it follows that his priestly ministration is superior to all that has gone before. The theme of Christ as high priest in a better sanctuary is introduced (8:1-5). The writer utilizes Plato’s distinction between the ideal form in heaven and the imperfect copy on earth to argue that the Levitical sanctuary and sacrifices are mere shadows of the heavenly realities: (1) Christ ministers in the true tent that is the heavenly sanctuary (vv 2, 5); (2) he discharges his high priestly service in the very presence of the Father, which results in a far more effective ministry (vv 1, 6); and (3) his oblation on the cross was the ultimate sacrifice (v 3). How unreasonable it is that his Christian readers should go back to the old Jewish priestly system!<\/p>\n<p>Christ is the minister of a new and better covenant (8:6-13). The old covenant established by God with the nation’s fathers was not to be despised; nevertheless, it had become ineffectual and obsolete (v 13). Indeed, the prophet Jeremiah (Jer 31:31-34) foresaw the new covenant that God would inaugurate with his people. This new covenant sealed by Christ involves (1) the immediate work of the Holy Spirit on the mind and heart (Heb 8:10); (2) a personal and intimate knowledge of God (v 11); and (3) the full absolution of sins (v 12). This new and better covenant has been established on the work of Christ, the great High Priest.<\/p>\n<p>Chapter 9 gives a detailed comparison of the efficacy of priestly service under the old and new covenants. The Levitical priests ministered in a material sanctuary on earth (vv 1-5). Features of the tabernacle and its furnishings are described to highlight their obsolescence. More important, however, is the character of the sacrificial ritual conducted in the earthly sanctuary. The Jewish priests in their daily service were not permitted to enter the Holy of Holies, which contained the ark of the covenant and the mercy seat—the place of propitiation of sins (v 6). The high priest alone could enter the Holy of Holies, and then but once a year on the Day of Atonement, and only after sacrificing for his own sins (v 7). The inaccessibility of the Holy of Holies signified that access to the presence of God had not been opened. The presence of the curtain symbolized that the people had no way to the throne of God, the priests had no way, and the high priest had a limited way and only once a year. Moreover, the sacrifices brought by the Jewish priests could not purify the conscience but merely dealt with external ritual cleansing (vv 9-10). A truly effectual sacrifice must await “the time of reformation” (v 10).<\/p>\n<p>Christ’s priestly ministration is shown to be far more efficacious. First, the Christian’s High Priest has brought a better sacrifice (9:11-14), and here we arrive at the heart of the message of Hebrews. Employing the imagery of the tabernacle, the author demonstrates that Christ our High Priest has accomplished what the Jewish priests failed to do. He entered the heavenly Holy of Holies, not repeatedly, but <em>once<\/em> for all, thereby effecting a completed redemption (v 12). Christ brought to the altar, not the blood of bulls and goats, but his own life’s blood. The Lord did not merely lay down a material body, but he presented himself to God through the eternal Spirit (v 14). Christ’s better sacrifice thus goes beyond cleansing of the flesh to the purification of the defiled conscience.<\/p>\n<p>Second, Christ through his death has instituted a better covenant (9:15-23). The teaching of Hebrews 8:6-13 is developed further. The old covenant was sealed with the blood of calves and goats (9:19). But the new covenant was ratified with the blood of Christ, God’s own Son. The new covenant thus could accomplish what the old covenant merely foreshadowed—forgiveness and cleansing of sins (v 22).<\/p>\n<p>Third, Christ ministers in a better tabernacle (9:24-28). Our Lord entered, not into a merely earthly sanctuary, but into the holy place of heaven, there to represent us (v 24). Access to the throne is not limited to one day per year, for he is continually in the presence of the Father. Nor is it necessary that repeated sacrifices be made. Christ’s single sacrifice on the cross has conquered sin once and for all (v 26). In sum, as regards the sanctuary, the covenant, and the sacrifices, the Christian’s High Priest is vastly superior to the old Jewish order.<\/p>\n<p>In order to drive home these crucial points, the writer in chapter 10 expands on the theme of the absolute finality of Christ’s high priestly work. The earlier argument concerning the futile character of the Levitical sacrifices (9:6-14) is repeated for emphasis (10:1-4). The Mosaic ceremonial legislation called for repetitive sacrifices, which could never perfect the worshiper (v 1). Instead of purifying one’s life, they served only as a yearly reminder of sin (v 3) until Christ should come.<\/p>\n<p>The writer discovers in Psalm 40:6-8 a prediction that the eternal Christ would become man for the purpose of offering himself as the ultimate sacrifice for sin (Heb 10:5-10). Once again the sanctifying power of Christ’s single self-oblation is emphasized (v 10). The vivid contrast is again drawn between the ineffective ministry of the Jewish priests who stand during the daily ritual (v 11), and the effectual single sacrifice of Christ, who is now seated at the right hand of God (v 12). Since Jesus “by that one offering . . . perfected forever all those whom he is making holy” (v 14, <span>nlt<\/span>), nothing can be added to what the seated Sovereign has accomplished (v 18).<\/p>\n<p>In view of the manifest superiority of Christ’s priestly office and work, the struggling Christians are exhorted to appropriate the means of grace at their disposal (10:19-39). In the midst of trials and persecution they should remember that Christ has effectively opened the way to God (vv 19-20). They are summoned to come to God in faith with hearts cleansed by Christ’s sacrifice (v 22). Those tempted to revert to legal religion should hold fast and support one another in love (vv 23-24). The means of grace afforded by corporate worship should not be neglected (v 25). In short, the wavering Jewish Christians are summoned to renewed endurance and fidelity to their Lord (vv 26-31). What God has promised to his people he will surely make good.<\/p>\n<h5>The Superiority of the Life of Faith (11:1–12:29)<\/h5>\n<p>The discussion of faith and endurance as the solution to despondency (10:36-38) prompts a fuller consideration of the faith theme. Faith is a prominent concept in the book of Hebrews, as attested by the fact that the word occurs some 35 times in the letter. The Pauline idea of faith as the means of legal justification is adapted to the particular circumstances of the threatened Jewish Christians. The concept of faith is broader in this book than the strictly saving faith discussed by Paul, in that it leads to spiritual salvation (11:39-40). Faith is the power by which heaven’s unseen realities are laid hold of to satisfy the soul. Faith enables the Christian disciple to view the world and interpret the flow of history from the divine perspective. Faith is the means of victory over the world of sin and woe. Through faith the believer approaches the throne of grace (4:16) with the confidence and assurance that God will enable him to overcome.<\/p>\n<p>The victory faith affords is amply illustrated from the history of God’s OT people. Abel, Enoch, and Noah in the primal history; Abraham, the father of faith; Moses, the leader of the young nation; and many valiant prophets and martyrs serve as living memorials to faith’s overcoming power. And yet God has something better in store for his sanctified people, the church (11:40): the reality of the living Christ.<\/p>\n<p>Yet the greatest model of steadfast endurance in suffering is Jesus, “the Originator and Perfecter of our faith” (12:2, <span>nlt<\/span> mg). When surrounded with trials, the Christian needs to recall Christ, who in anticipation of the heavenly crown endured the cross and its shame. The Christian’s trials are trivial compared with what Jesus Christ was called upon to suffer (v 3). Moreover, for the people of God, suffering and persecution prove to be disguised blessings. The rod of discipline confirms our status as children of the living God (vv 5-10). But beyond this, the sovereign God is able to transform the Christian’s suffering into inestimable blessing (v 11). Hence the wavering saints should strive for spiritual wholeness and maturity, taking care lest they be overtaken by bitterness and resentment (v 15).<\/p>\n<h5>Final Exhortations and Benediction (13:1-25)<\/h5>\n<p>The writer in his closing words challenges his Christian friends to be faithful to the tasks that lie at hand. They are to show continued love to the brethren, to extend hospitality to strangers, to uphold the sanctity of marriage, to be content with what they now possess, and to be obedient to their spiritual leaders (13:1-7).<\/p>\n<p>The readers are warned against the trickery of the Judaizers, who would lead them astray from Jesus Christ, the one who remains “the same yesterday, today, and forever” (13:8). Spiritual determination is strengthened by recalling the example of Christ, who “suffered outside the city gates” for their salvation (v 12). As the people of God, they are challenged to follow Christ “outside the camp,” bearing abuse for him (v 13). Patient endurance is possible when the Christian realizes that he has no enduring city here (v 14). His goal is the heavenly Jerusalem, the eternal city of God.<\/p>\n<p>The anonymous letter to the unknown “Hebrews” closes with a glorious benediction. The Christian’s God is described as the great “God of peace” (13:20), and Jesus is “the great Shepherd of the sheep,” who established a new and eternal covenant and then rose triumphant from the dead. And the promise is made to the trusting soul that the triune God would “equip you with all you need for doing his will” (v 21, <span>nlt<\/span>).<\/p>\n<p>The letter to the Hebrews is rich in doctrinal teaching. It discloses more about the historical Jesus than any other NT letter. It alone explains the atoning work of Christ under the rubric of the Melchizedekian priest. The letter’s discussion of repentance, justification, sanctification, and perseverance makes it a mine of salvation teaching. Its explication of old and new covenants, impending judgment, and the world to come make a significant contribution to Christian theology. And the letter’s teaching on faith, endurance, and the practical Christian combine to make Hebrews one of the most important documents God has given to the church.<\/p>","summary_ro":"HEBREWS, Letter to the One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and ...","summary_en":"HEBREWS, Letter to the One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29038,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Patience","title_en":"Patience","content_ro":"<h3>PATIENCE<\/h3>\n<p>Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity.<\/p>\n<p>The usual Hebrew expression for patience is related to the verb “to be long” and involves the idea of being long to get riled or slow to become angry. Two different Greek words were translated by the <span>kjv<\/span> translators with the word “patience.” One of the words has the idea of “remaining firm under” tests and trials and is better translated “endurance” or “steadfastness.” The other Greek word is related to the above Hebrew meaning and refers to patience as “long-spiritedness” or “calmness of spirit” even though under severe provocation to lose one’s temper.<\/p>\n<p>The great biblical illustration of patience in operation is God himself. Several passages speak of him, in conjunction with other gracious attributes, as “slow to anger.” In a context that stresses Israel’s rebellion and provocation of God, he is contrasted as a God who is forgiving, gracious, compassionate, slow to anger, and abounding in lovingkindness (Neh 9:17). The psalmist declares, “Thou, O Lord, art a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness” (Ps 86:15, <span>rsv<\/span>; see also Ex 34:6; Nm 14:18; Ps 103:8; Jl 2:13; Jon 4:2). In addition, the virtue of a patient spirit on the part of mankind is extolled in the OT, especially in Proverbs (Prv 14:29; 15:18; 16:32; 25:15; see also Eccl 7:8).<\/p>\n<p>The NT also stresses the patience of the Lord. It is God’s kindness, forbearance, and patience that lead people to repentance (Rom 2:4). God was patient in holding off the Flood for the sinners of Noah’s day while the ark was being built, thereby giving more time for repentance (1 Pt 3:20). Probably the greatest of the NT references to God’s patience is in 2 Peter 3:9. The delay in Christ’s return is not an indication of slowness on God’s part, says Peter, but of his long-suffering, not being willing that anyone should perish. A specific reference to Jesus Christ’s patience is made by Paul, who claimed that, in his case, Jesus was able to demonstrate perfect patience (1 Tm 1:16).<\/p>\n<p>Patience, which is an attribute of our God and of our Lord Jesus Christ, is also to characterize each Christian. Paul’s prayer for the Colossians is that they might demonstrate this quality (Col 1:11). It is one of the fruits of the Spirit (Gal 5:22), an attribute of love (1 Cor 13:4), and a virtue (Col 3:12; see also 2 Tm 3:10). In addition, Christians are exhorted to be patient (1 Thes 5:14). If we are not, we will be treated as the slave in a parable that Jesus told. This slave pleaded with his lord, to whom he owed a great sum, for patience, promising to pay all. The lord was patient and forgave all the debt, until he found out that the slave had refused to show the same patience to a fellow servant who owed him a pittance in comparison (Mt 18:26-29).<\/p>\n<p>In some contexts, the word “patience” takes on the more general meaning of waiting long and expectantly for something. The farmer waits patiently for the crop to come (Jas 5:7b). Abraham waited patiently for God’s promise to give him the land of Canaan to be fulfilled and died without seeing what was promised, although still believing (Heb 6:15; 11:39). Finally, all Christians are commanded to be long-suffering until the coming of the Lord (Jas 5:7a).<\/p>","content_en":"<h3>PATIENCE<\/h3>\n<p>Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity.<\/p>\n<p>The usual Hebrew expression for patience is related to the verb “to be long” and involves the idea of being long to get riled or slow to become angry. Two different Greek words were translated by the <span>kjv<\/span> translators with the word “patience.” One of the words has the idea of “remaining firm under” tests and trials and is better translated “endurance” or “steadfastness.” The other Greek word is related to the above Hebrew meaning and refers to patience as “long-spiritedness” or “calmness of spirit” even though under severe provocation to lose one’s temper.<\/p>\n<p>The great biblical illustration of patience in operation is God himself. Several passages speak of him, in conjunction with other gracious attributes, as “slow to anger.” In a context that stresses Israel’s rebellion and provocation of God, he is contrasted as a God who is forgiving, gracious, compassionate, slow to anger, and abounding in lovingkindness (Neh 9:17). The psalmist declares, “Thou, O Lord, art a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness” (Ps 86:15, <span>rsv<\/span>; see also Ex 34:6; Nm 14:18; Ps 103:8; Jl 2:13; Jon 4:2). In addition, the virtue of a patient spirit on the part of mankind is extolled in the OT, especially in Proverbs (Prv 14:29; 15:18; 16:32; 25:15; see also Eccl 7:8).<\/p>\n<p>The NT also stresses the patience of the Lord. It is God’s kindness, forbearance, and patience that lead people to repentance (Rom 2:4). God was patient in holding off the Flood for the sinners of Noah’s day while the ark was being built, thereby giving more time for repentance (1 Pt 3:20). Probably the greatest of the NT references to God’s patience is in 2 Peter 3:9. The delay in Christ’s return is not an indication of slowness on God’s part, says Peter, but of his long-suffering, not being willing that anyone should perish. A specific reference to Jesus Christ’s patience is made by Paul, who claimed that, in his case, Jesus was able to demonstrate perfect patience (1 Tm 1:16).<\/p>\n<p>Patience, which is an attribute of our God and of our Lord Jesus Christ, is also to characterize each Christian. Paul’s prayer for the Colossians is that they might demonstrate this quality (Col 1:11). It is one of the fruits of the Spirit (Gal 5:22), an attribute of love (1 Cor 13:4), and a virtue (Col 3:12; see also 2 Tm 3:10). In addition, Christians are exhorted to be patient (1 Thes 5:14). If we are not, we will be treated as the slave in a parable that Jesus told. This slave pleaded with his lord, to whom he owed a great sum, for patience, promising to pay all. The lord was patient and forgave all the debt, until he found out that the slave had refused to show the same patience to a fellow servant who owed him a pittance in comparison (Mt 18:26-29).<\/p>\n<p>In some contexts, the word “patience” takes on the more general meaning of waiting long and expectantly for something. The farmer waits patiently for the crop to come (Jas 5:7b). Abraham waited patiently for God’s promise to give him the land of Canaan to be fulfilled and died without seeing what was promised, although still believing (Heb 6:15; 11:39). Finally, all Christians are commanded to be long-suffering until the coming of the Lord (Jas 5:7a).<\/p>","summary_ro":"PATIENCE Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity. The usual Hebrew expression for patience is related to the verb “to be long” and involves the ide...","summary_en":"PATIENCE Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity. The usual Hebrew expression for patience is related to the verb “to be long” and involves the ide...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39430,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","content_en":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","summary_ro":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","summary_en":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58926,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:39","title_en":"Study Note: Evrei 11:39","content_ro":"<p><strong>11:39-40<\/strong> The way to live as God’s people under the new covenant is to live as <em>all these people<\/em> did under the old covenant: by <em>faith<\/em> in God’s promises, enduring any difficulties faced in this world. • <em>earned a good reputation:<\/em> God has borne witness to their faithfulness (see also 11:2). • <em>yet none of them received all that God had promised:<\/em> They all died prior to Christ’s promised coming; the <em>something better<\/em> began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culmination of God’s plan for his people. • <em>would not reach perfection:<\/em> See study notes on 5:9; 7:11. Jesus has fulfilled God’s goal of bringing his people into relationship with him.<\/p>","content_en":"<p><strong>11:39-40<\/strong> The way to live as God’s people under the new covenant is to live as <em>all these people<\/em> did under the old covenant: by <em>faith<\/em> in God’s promises, enduring any difficulties faced in this world. • <em>earned a good reputation:<\/em> God has borne witness to their faithfulness (see also 11:2). • <em>yet none of them received all that God had promised:<\/em> They all died prior to Christ’s promised coming; the <em>something better<\/em> began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culmination of God’s plan for his people. • <em>would not reach perfection:<\/em> See study notes on 5:9; 7:11. Jesus has fulfilled God’s goal of bringing his people into relationship with him.<\/p>","summary_ro":"11:39-40 The way to live as God’s people under the new covenant is to live as all these people did under the old covenant: by faith in God’s promises, enduring any difficulties faced in this world. • earned a good reputation: God has borne witness to their faithfulness (see also 11:2). • yet none of them received all that God had promised: They all died prior to Christ’s promised coming; the something better began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culminati...","summary_en":"11:39-40 The way to live as God’s people under the new covenant is to live as all these people did under the old covenant: by faith in God’s promises, enduring any difficulties faced in this world. • earned a good reputation: God has borne witness to their faithfulness (see also 11:2). • yet none of them received all that God had promised: They all died prior to Christ’s promised coming; the something better began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culminati...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86552,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:39","title_en":"Study Note: Evrei 11:39","content_ro":"<p><strong>11:39-40<\/strong> The way to live as God’s people under the new covenant is to live as <em>all these people<\/em> did under the old covenant: by <em>faith<\/em> in God’s promises, enduring any difficulties faced in this world. • <em>earned a good reputation:<\/em> God has borne witness to their faithfulness (see also 11:2). • <em>yet none of them received all that God had promised:<\/em> They all died prior to Christ’s promised coming; the <em>something better<\/em> began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culmination of God’s plan for his people. • <em>would not reach perfection:<\/em> See study notes on 5:9; 7:11. Jesus has fulfilled God’s goal of bringing his people into relationship with him.<\/p>","content_en":"<p><strong>11:39-40<\/strong> The way to live as God’s people under the new covenant is to live as <em>all these people<\/em> did under the old covenant: by <em>faith<\/em> in God’s promises, enduring any difficulties faced in this world. • <em>earned a good reputation:<\/em> God has borne witness to their faithfulness (see also 11:2). • <em>yet none of them received all that God had promised:<\/em> They all died prior to Christ’s promised coming; the <em>something better<\/em> began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culmination of God’s plan for his people. • <em>would not reach perfection:<\/em> See study notes on 5:9; 7:11. Jesus has fulfilled God’s goal of bringing his people into relationship with him.<\/p>","summary_ro":"11:39-40 The way to live as God’s people under the new covenant is to live as all these people did under the old covenant: by faith in God’s promises, enduring any difficulties faced in this world. • earned a good reputation: God has borne witness to their faithfulness (see also 11:2). • yet none of them received all that God had promised: They all died prior to Christ’s promised coming; the something better began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culminati...","summary_en":"11:39-40 The way to live as God’s people under the new covenant is to live as all these people did under the old covenant: by faith in God’s promises, enduring any difficulties faced in this world. • earned a good reputation: God has borne witness to their faithfulness (see also 11:2). • yet none of them received all that God had promised: They all died prior to Christ’s promised coming; the something better began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culminati...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114178,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:39","title_en":"Study Note: Evrei 11:39","content_ro":"<p><strong>11:39-40<\/strong> The way to live as God’s people under the new covenant is to live as <em>all these people<\/em> did under the old covenant: by <em>faith<\/em> in God’s promises, enduring any difficulties faced in this world. • <em>earned a good reputation:<\/em> God has borne witness to their faithfulness (see also 11:2). • <em>yet none of them received all that God had promised:<\/em> They all died prior to Christ’s promised coming; the <em>something better<\/em> began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culmination of God’s plan for his people. • <em>would not reach perfection:<\/em> See study notes on 5:9; 7:11. Jesus has fulfilled God’s goal of bringing his people into relationship with him.<\/p>","content_en":"<p><strong>11:39-40<\/strong> The way to live as God’s people under the new covenant is to live as <em>all these people<\/em> did under the old covenant: by <em>faith<\/em> in God’s promises, enduring any difficulties faced in this world. • <em>earned a good reputation:<\/em> God has borne witness to their faithfulness (see also 11:2). • <em>yet none of them received all that God had promised:<\/em> They all died prior to Christ’s promised coming; the <em>something better<\/em> began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culmination of God’s plan for his people. • <em>would not reach perfection:<\/em> See study notes on 5:9; 7:11. Jesus has fulfilled God’s goal of bringing his people into relationship with him.<\/p>","summary_ro":"11:39-40 The way to live as God’s people under the new covenant is to live as all these people did under the old covenant: by faith in God’s promises, enduring any difficulties faced in this world. • earned a good reputation: God has borne witness to their faithfulness (see also 11:2). • yet none of them received all that God had promised: They all died prior to Christ’s promised coming; the something better began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culminati...","summary_en":"11:39-40 The way to live as God’s people under the new covenant is to live as all these people did under the old covenant: by faith in God’s promises, enduring any difficulties faced in this world. • earned a good reputation: God has borne witness to their faithfulness (see also 11:2). • yet none of them received all that God had promised: They all died prior to Christ’s promised coming; the something better began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culminati...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141804,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Evrei 11:39","title_en":"Study Note: Evrei 11:39","content_ro":"<p><strong>11:39-40<\/strong> The way to live as God’s people under the new covenant is to live as <em>all these people<\/em> did under the old covenant: by <em>faith<\/em> in God’s promises, enduring any difficulties faced in this world. • <em>earned a good reputation:<\/em> God has borne witness to their faithfulness (see also 11:2). • <em>yet none of them received all that God had promised:<\/em> They all died prior to Christ’s promised coming; the <em>something better<\/em> began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culmination of God’s plan for his people. • <em>would not reach perfection:<\/em> See study notes on 5:9; 7:11. Jesus has fulfilled God’s goal of bringing his people into relationship with him.<\/p>","content_en":"<p><strong>11:39-40<\/strong> The way to live as God’s people under the new covenant is to live as <em>all these people<\/em> did under the old covenant: by <em>faith<\/em> in God’s promises, enduring any difficulties faced in this world. • <em>earned a good reputation:<\/em> God has borne witness to their faithfulness (see also 11:2). • <em>yet none of them received all that God had promised:<\/em> They all died prior to Christ’s promised coming; the <em>something better<\/em> began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culmination of God’s plan for his people. • <em>would not reach perfection:<\/em> See study notes on 5:9; 7:11. Jesus has fulfilled God’s goal of bringing his people into relationship with him.<\/p>","summary_ro":"11:39-40 The way to live as God’s people under the new covenant is to live as all these people did under the old covenant: by faith in God’s promises, enduring any difficulties faced in this world. • earned a good reputation: God has borne witness to their faithfulness (see also 11:2). • yet none of them received all that God had promised: They all died prior to Christ’s promised coming; the something better began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culminati...","summary_en":"11:39-40 The way to live as God’s people under the new covenant is to live as all these people did under the old covenant: by faith in God’s promises, enduring any difficulties faced in this world. • earned a good reputation: God has borne witness to their faithfulness (see also 11:2). • yet none of them received all that God had promised: They all died prior to Christ’s promised coming; the something better began with Christ’s sacrificial work (8:3–10:18) and anticipates the future culminati...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"40":[{"id":16007,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Hebrews","title_en":"Letter to the Hebrews","content_ro":"<h3>HEBREWS, Letter to the<\/h3>\n<p>One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and practical, theological and pastoral. In short, it builds a compelling case for the superiority of Christianity. Hebrews also reflects the impassioned concern of a pastor’s heart. Those who have experienced God’s ultimate work of grace in Christ are urged to hold fast to God’s final word of revelation in his Son.<\/p>\n<p>Unlike most other NT epistles, Hebrews does not begin like a letter. There is no introductory salutation, the writer is not identified, and no mention is made of those to whom the document is addressed. The author characterizes the work as a “word of exhortation” (13:22, <span>rsv<\/span>), which suggests a sermon or oral homily (cf. Acts 13:15). Nonetheless, its conclusion is that of a conventional letter (Heb 13:22-25). Some have detected a gradual transition in the document from an essay to a more specifically epistolary form (cf. 2:1; 4:1; 13:22-25). The evidence thus suggests that the author may have cast the original homiletic “word of exhortation” into letter form when the need to communicate in writing with his Christian friends became urgent.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Who wrote the book is not directly stated in the letter. Since the late second century, various authorities have linked the document with the apostle Paul. Clement of Alexandria (d. 220) theorized that Paul wrote the letter in Hebrew for Jews and that Luke translated it into Greek. However, this suggestion has not been widely received by modern scholars. Clement’s pupil Origen (d. 254) stated more generally that the thoughts of the letter are Pauline but that the style is unlike that of the known writings of the apostle. Other early authorities, such as Jerome (d. 419) and Augustine (d. 430), persuaded that canonicity demanded apostolic authorship, likewise affirmed that Paul was the author.<\/p>\n<p>Yet a number of factors argue against the Pauline authorship of Hebrews. The anonymity of the letter is contrary to the consistent pattern of Paul’s introduction in the opening salutation of his letters. Moreover, Hebrews 2:3 indicates the writer was discipled by eyewitnesses of the Lord. Yet Paul insists that his knowledge of Christ was gained from a firsthand encounter with the risen Christ (cf. Gal 1:12). F. F. Bruce evaluates the authorship of Hebrews as follows: “We may say with certainty that the thought of the epistle is not Paul’s, the language is not Paul’s, and the technique of OT quotations is not Paul’s.”<\/p>\n<p>Early Christian tradition suggests that Barnabas may have written Hebrews. According to Tertullian (d. 220), many early authorities believed that Barnabas was responsible for the letter. Acts 4:36 (<span>asv<\/span>) speaks of him as a “son of exhortation” (cf. Heb 13:22). Furthermore, as a Levite, Barnabas would have been familiar with the Jewish sacrificial ritual so prominent in the letter.<\/p>\n<p>Luther was the first to suggest that Hebrews may have been penned by Apollos, “an excellent man of learning, who had been a disciple of the apostles and learned much from them, and who was very well versed in Scripture.” As a native of Alexandria (Acts 18:24), Apollos would have been familiar with the typological interpretation evident in Hebrews. Clearly Apollos was the sort of man who was qualified to write Hebrews.<\/p>\n<p>Other names have been suggested as possible authors. Calvin surmised that either Luke or Clement of Rome was responsible for the letter. It is noted that the Greek of Hebrews resembles the language and style of the third Gospel and Acts. Others theorize that Hebrews may have been written by Silas, a Jewish Christian from Jerusalem who would have been thoroughly familiar with the Levitical ritual. Silas is described as one of “the church leaders” (Acts 15:22). He was a coworker with Paul in the gentile mission, and apparently was known in Rome as well as in Jerusalem (1 Pt 5:12-13).<\/p>\n<p>In conclusion, it is probable that the author of Hebrews was a second-generation Jewish Christian, a master of classical Greek whose Bible was the Septuagint, conversant with first-century Alexandrian philosophy, and a creative apologist for the Christian faith. As to the identity of that author, we can affirm no more than Origen in the third century: “But as to who actually wrote the Letter, God alone knows.”<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The very early title of the letter, “To Hebrews,” suggests that the book concerns Jewish Christians living in the Dispersion. The letter itself offers a few hints of the historical circumstances surrounding its composition. Not long after becoming Christians, the readers of the letter were exposed to severe persecution (Heb 10:32-36). During their trial, the new believers endured imprisonment, confiscation of personal property, and public ridicule. Yet the persecution had not been fatal; they had not yet been called upon to lay down their lives in martyrdom (12:4). Amid the excitement of their newfound faith in Christ, they had demonstrated practical concern and love by ministering to fellow believers in need (6:10) and comforting others who had been harassed for their faith (10:34).<\/p>\n<p>But since the time of those earlier trials, the readers had made little progress in Christian maturity (5:11-13). Moreover, in the face of a new wave of persecution, and despondent over an apparent delay in the Lord’s coming, the believers had begun to waver and abandon hope. Indeed, they threatened to renounce Jesus Christ and to revert back to the security of the Jewish religion that enjoyed the protection of Roman law.<\/p>\n<p>Thus we read that because of the strange, new teachings of certain Judaizers who sought to draw them back to their former religion (13:9), the wavering believers had neglected to assemble together (10:25) and had lost confidence in their spiritual leaders (13:17). Faced with the possibility that these Jewish Christians might abandon their faith altogether, the writer sternly warns them of the tragic consequences of renouncing the Son (6:4-6; 10:26-31; 13:12-19) and urges them to renew their commitment to Christ, God’s foremost and final revelation.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Lacking firm information as to the author and recipients of the letter, no certainty exists as to the date of the writing. We have noted that the author of Hebrews, and probably his readers as well, had been discipled by those who were personally acquainted with Jesus (2:3). Further evidence in the letter suggests that Paul probably was not alive. Timothy, Paul’s younger associate, was still living (13:23).<\/p>\n<p>The absence of any mention in Hebrews of the destruction of the Jerusalem temple is significant for dating the letter. In terms of his argument that the old covenant had passed away and the legal priesthood had been superseded, the writer would scarcely have omitted mention of the temple’s destruction had he written the letter later than <span>AD<\/span> 70. Hebrews 9:6-10 and 10:1-4, 11-14 plainly suggest that the Jewish sacrifices were still being offered. Hence, it may be supposed with some degree of certainty that the letter was written prior to <span>AD<\/span> 70. If it was written after Paul’s death, that would put it after <span>AD<\/span> 67, the traditional date of his execution. Thus, Hebrews may have been written in the period <span>AD<\/span> 67–70.<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>The place from which Hebrews was written is also uncertain. Some manuscripts of the letter bear the subscription “written from Rome” or “written from Italy.” Such notations are educated deductions drawn from the statement “The Christians from Italy send you their greetings” (13:24). Most probably this indicates that the writer is extending greetings to a church in Italy on behalf of Italian Christians associated with him in another land, possibly Asia. Nevertheless, we cannot locate the point of origin with any certainty.<\/p>\n<p>It has been suggested that the letter was written to a group of Jewish converts to Christianity. Yet the precise community to which it was sent is a matter of debate. Opinions vary from Judea to Spain. Tradition has it that Hebrews was directed to Jewish Christians living in Palestine. But against a Palestinian destination it may be argued: (1) the readers had had no personal contact with Jesus (2:3), an unlikely event for mid-first-century residents of Palestine; (2) the statement in 12:4 that his readers had not yet given their lives could hardly be said of Palestinian Christians of the period; (3) the generosity of the believers (10:34; 13:16) was inconsistent with the poverty of the Jerusalem church; and (4) the general tone of the letter is Hellenistic rather than rabbinical.<\/p>\n<p>Other proposals for the destination of Hebrews include (1) Caesarea, on the supposition of Lukan authorship; (2) Syrian Antioch or Cyprus, assuming Barnabas wrote the letter; (3) Ephesus, in the light of the conversion of many Jews during Paul’s ministry in that city; (4) Colosse, noting certain similarities between the Colossian heresy and the false beliefs of the “Hebrews”; and (5) Alexandria, because of the apparent influence of the philosopher Philo Judaeus in the letter.<\/p>\n<p>The thesis that Hebrews was directed to a group of Jewish Christians in Rome has found favor with a number of scholars. Arguments in support of a Roman destination include the following facts: (1) The letter was first known in Rome no later than <span>AD<\/span> 96. (2) Romans 11:13, 18 suggests that the church at Rome consisted of a Jewish-Christian minority. (3) References to persecution and suffering endured by the readers (Heb 10:32-33; 12:4) are consistent with known repressive measures exacted by the Roman authorities. (4) There is a good possibility that saints who “come from Italy” would convey greetings to their brethren in Rome. (5) The Jewish community in Rome preserved certain features of nonconformist or sectarian Judaism that would explain several notable similarities between the theology and praxis of the Qumran community and that expressed in Hebrews.<\/p>\n<p>It is likely that the letter was addressed to a small subgroup within a local church. The exhortation in 5:12 (<span>rsv<\/span>)—“by this time you ought to be teachers”—hardly would have been relevant to an entire congregation. Hebrews 13:7, 24 lends further support to the theory that the letter was sent to a small group, perhaps to a “house church” within a larger assembly.<\/p>\n<p>Tentatively, one might conclude that the addressees were converts from Judaism who dwelt in the Dispersion. Hence they were familiar with OT Judaism and were acquainted with the religious philosophy of the Greek world. Possibly the readers comprised a house fellowship that tended to disassociate itself from the parent group (10:25). The existence of such house churches in Rome is confirmed by Romans 16:5, 14-15.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>In response to the threat that his Jewish-Christian friends might renounce Christianity and revert to Judaism, the writer by a “word of exhortation” (13:22) communicated to them the finality of the Christian revelation. He sought also to inform his despondent, vacillating readers that Christ, the object of God’s final revelation, is vastly superior to the greatest of Judaism’s heroes. The author, in addition, affirmed the heavenly and eternal character of the salvation secured by Christ. Whereas the legal sacrificial system was powerless to effect the remission of sin, Christ the eternal High Priest “is able, once and forever, to save everyone who comes to God through him” (7:25, <span>nlt<\/span>).<\/p>\n<p>In short, the writer commended to his readers the need for patient endurance amid the persecution and sufferings to which the heirs of eternal salvation are inevitably exposed. Just as Jesus, the forerunner of our faith, suffered and patiently endured in anticipation of eternal reward, so ought harassed, oppressed believers “take a new grip with your tired hands and stand firm on your shaky legs” (12:12, <span>nlt<\/span>) in anticipation of their reception in that eternal “kingdom that cannot be destroyed” (12:28, <span>nlt<\/span>).<\/p>\n<p>The author’s final purpose for writing was to proclaim the fearful judgment that awaits those who repudiate Jesus Christ. Since “our God is a consuming fire” (12:29, <span>nlt<\/span>), “what makes us think that we can escape if we are indifferent to this great salvation” (2:3, <span>nlt<\/span>)?<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>Next to Romans, Hebrews is the most doctrinal book in the NT. The writer develops a series of weighty arguments to demonstrate the superiority of the gospel of Christ to the religion of Judaism. Since Jesus is final both as to his person and his work, Christianity is the ultimate and normative faith. The book’s particularism runs counter to the spirit of the modern world.<\/p>\n<h5>The Superiority of the Son to Former Revelation (1:1-4)<\/h5>\n<p>The writer acknowledges that God revealed himself to the prophets of old in many ways—through dreams, visions, audible speech, and mighty acts. But “in these last days” (the advent of the end times, cf. 9:26) God spoke finally and definitively through his own Son (1:2). Central to the argument is the fact that in one way or another the prophets received an eternal word from God. Yet given the intimate relation of the Son to the Father, God’s latest revelation has come forth from the very depths of his own being.<\/p>\n<p>Identification of the Son as the pinnacle of divine revelation leads to a concise but profound statement of Christ’s person and his cosmic work. The Son reflects the glory of God in that the sum of the divine attributes brilliantly shine through his person. Moreover, he bears the very image and stamp of God’s nature (1:3), as the wax bears the impress of the seal. Jesus as God’s final word of revelation is truly the divine and eternal Son of God. Christ’s excellence is further displayed in the fact that he is the mighty agent through whom the universe was created (v 2) and by whom the cosmic order is sustained (v 3). In the moral realm he has wrought the purification of sins and now sits enthroned on God’s right hand (cf. 8:1). God’s pleasure toward the Son is seen in that he has appointed Christ heir and head of all (1:2). His name is surpassed by none save God the Father (v 4).<\/p>\n<h5>The Superiority of the Son to Angels (1:5–2:18)<\/h5>\n<p>Angels enjoyed an exalted status in biblical and postbiblical Judaism. Traditionally the Jews believed that angels praised God upon his throne, mediated God’s revelation to men, attended to God’s will, and gave succor to the people of God. Angels were far superior to men in power and knowledge. According to the Jewish Apocrypha, angels ruled the stars and were responsible for the rise and fall of civilizations. In Qumran thought, angelic beings would engage in a final cosmic struggle with Belial and the forces of evil at the end of the age.<\/p>\n<p>Against this background the writer of Hebrews argues that the Son is vastly superior to the angels. To prove his point, the author assembles a string of well-known OT texts and applies them directly to the Son. God never said of any angel, “Today I have become your Father” (Ps 2:7, <span>nlt<\/span>). Yet just such a claim was made on behalf of the Son (Heb 1:5). When the Son incarnated himself in the world, he received the obedient worship of angels (v 6). His is the sovereignty and the eternality and the majesty at God’s right hand (vv 8, 11-12). By contrast, angels are “only servants” (v 14) that rank below the Son in dignity and might.<\/p>\n<p>In Hebrews 2:1-4 the writer parenthetically warns his wavering congregation of the danger of drifting away from the truth of God. If disobedience to the law mediated by angels resulted in stern punishment, how much more severe would be God’s judgment on those who trampled under foot the revelation delivered by the Son? If God’s saving grace in Christ is neglected, retribution will surely follow (2:3).<\/p>\n<p>The mention of angels turns the writer’s mind to Jesus’ humiliation and exaltation (2:5-18). Psalm 8, a song about the smallness and yet the significance of man, is applied to the experience of Jesus. In assuming human flesh and blood, Jesus was made “for a little while . . . lower than the angels” (Heb 2:7, <span>nlt<\/span>). But subsequent to the completion of his earthly work, he was elevated above the angels and crowned with the glory and honor of heaven (v 9). The theological implications of Christ’s descent and ascent are carefully spelled out: Christ descended to earth (1) to bring many children to glory (v 10), (2) to destroy the devil (v 14), (3) to deliver his people from the bondage of death (v 15), and (4) to make an offering on the cross for the sins of the people (v 17). He ascended to heaven (1) to intercede on our behalf as a faithful High Priest (v 17), and (2) to succor those who are sorely tempted (v 18). The perfect summary of Christ’s person and work is given in Hebrews 2:9: “What we do see is Jesus, who ‘for a little while was made lower than the angels’ and now is ‘crowned with glory and honor’ because he suffered death for us. Yes, by God’s grace, Jesus tasted death for everyone in all the world” (<span>nlt<\/span>).<\/p>\n<h5>The Superiority of the Son to Moses and Joshua (3:1–4:13)<\/h5>\n<p>Jewish Christians contemplating reversion to Judaism surely believed that Moses was one of the greatest figures in Israel’s history. So esteemed was the one who led Israel out of Egypt through the wilderness and who gave them the Law that there was no one in Israel’s history so honored as Moses. Yet the author of Hebrews argues that Moses, though faithful to his calling, was but a servant in the house of God. Jesus, by contrast, was not a servant but a Son; he was not a mere dweller in the house but the very builder of the structure. Jesus, therefore, far transcends the revered figure of Moses.<\/p>\n<p>Practical implications are drawn from Jesus’ superiority to Moses. From Psalm 95:7-11 the writer rehearses the tragic experience of Israel under Moses during the desert wanderings (Heb 3:7-19). Throughout the 40-year wilderness experience the people hardened their hearts and rebelled against God. In turn God was provoked by their stubbornness and swore that those who sinned would never enter the rest he was going to provide (vv 10-11, 18). The writer thus argues that if disobedience to God under Moses had serious consequences, forsaking Christ will be much more perilous. Hence the wavering Christians are urged to watch lest due to an evil, unbelieving heart they should fall away from the living God (v 12). Nothing short of steadfast persistence will lead to the attainment of the heavenly goal (v 14).<\/p>\n<p>Joshua, likewise, was regarded as a great leader of Israel. Yet because of disobedience, the people under Joshua’s leadership failed to enter the rest that God had planned. That rest spoken of corresponds to the Sabbath rest of God (4:3-4), and is a concept closely related to salvation. It is a spiritual reality that is achieved by turning from our own empty works and trusting in the finished work of Christ (v 10). The author reminds the readers that “there is a special rest [a Sabbath rest] still waiting for the people of God” (v 9, <span>nlt<\/span>), one that only Christ can provide. Christians not only benefit from this Sabbath rest in the present age but anticipate its full realization in the age to come. One of the chief means of ensuring entry into the Sabbath rest of salvation is the Word of God (v 12). The living and powerful Word penetrates the innermost depths of the soul, reveals our impoverished condition, and strengthens the trusting heart.<\/p>\n<h5>The Superiority of the Priesthood of the Son (4:14–7:28)<\/h5>\n<p>Almost half of Hebrews is devoted to the priesthood of Jesus Christ. The writer goes to great lengths to demonstrate that the revered Aaronic priestly system has been superseded by the High Priest “in the line of Melchizedek” (5:6; 6:20; 7:11). This central theme had been anticipated earlier when Christ was referred to as “our merciful and faithful High Priest before God” who has made atonement for sins (2:17, <span>nlt<\/span>).<\/p>\n<p>Hebrews makes the claim that Jesus’ priesthood is the ultimate ground of the believers’ confidence (4:14-16). On three counts Jesus surpasses the old legal priestly order. First, he is an <em>exalted<\/em> high priest (v 14). The Jewish high priest climbed the mount to enter the temple sanctuary. But Jesus, our great high priest, has ascended to heaven itself and entered the sanctuary on high. He ministers in no earthly tabernacle but in the very presence of God. Second, Jesus is an <em>empathetic<\/em> high priest (v 15a). Fully God and fully man, Jesus suffers along with his people in their trials and afflictions. From heaven’s perspective he knows fully what his people are called upon to endure. He “feels” our hurts, and he does so perfectly. Finally, Jesus is a <em>sinless<\/em> high priest (v 15b). Day in and day out (7:27), year in and year out, the Levitical priests were required to bring sacrifices for their own sins. Yet Jesus had no sin that needed cleansing, for “he is holy and blameless, unstained by sin” (v 26, <span>nlt<\/span>). In view of Jesus’ priestly perfections, sorely tempted Christians are urged to come to the throne of grace to receive mercy and find grace to help in time of need (4:16).<\/p>\n<p>For those not convinced that Jesus was indeed a legitimate priest, two prerequisites for priesthood are detailed. First, if the high priest is to represent humanity before God, he must be taken from among men (5:1-2). And second, he must be called by God to high priestly office, as was Aaron (v 4). Christ has fully satisfied these qualifications. From Psalms 2:7 and 110:4 it is shown that Jesus did not take this office upon himself but was appointed by God (Heb 5:5-6). Moreover, from the obedience that he had to learn (v 8) and from the agony of the Gethsemane experience (v 7) it is clear that Jesus was in every way a man. Nevertheless, Hebrews makes it perfectly clear that Jesus was not a priest after the order of Aaron but a high priest in the line of Melchizedek (v 10).<\/p>\n<p>After introducing the theme of Christ as a Melchizedekian high priest, the writer recalls that his readers were not ready for such advanced teaching. Although not new converts (5:12), his friends had remained spiritually immature and sluggish. Hence the writer issues the challenge to press on to Christian maturity, to be ready for the solid food of advanced teaching.<\/p>\n<p>In his digression the writer warns not only against spiritual immaturity but also against “apostasy.” The question now arises whether the author’s apostasy teaching in Hebrews 6:4-8 and 10:26-31 contradicts the NT doctrine of the perseverance of the saints. Undoubtedly it does not. Some authorities hold that those addressed were not true Christians, hence the issue is not one of apostasy. It is possible, like Judas Iscariot or Simon Magus (Acts 8:9-24), to possess considerable knowledge of the gospel and fall short of personal commitment. But the writer makes it quite clear that in the case of his addressees he is persuaded otherwise (Heb 6:9). The most reasonable view is that in these two hortatory passages the writer advances a hypothetical argument warning his friends of the utter seriousness of reverting back to Judaism. That is, if a falling away were to occur, renewal would be impossible unless Christ were to die a second time. The writer sums up the point of these difficult passages with the words “It is a terrible thing to fall into the hands of the living God” (10:31, <span>nlt<\/span>). Nevertheless, followers of Christ may confidently lay hold of God’s promises, confirmed by solemn oath, to see them through their trials (6:13-18). God may be trusted to hold the believer fast.<\/p>\n<p>Hebrews 7 contains an intricate argument for the superiority of Christ’s priesthood over the old legal order. Melchizedek, the ancient priest-king of Salem (Gn 14:18-20), is regarded as a primordial type of Christ. He is “king of righteousness” and “king of peace” (Heb 7:2). The solemn priest from Salem has figuratively what Christ possesses actually: neither mother nor father, neither beginning nor end of life (v 3). Melchizedek is shown to be superior to Abraham on three counts: (1) Melchizedek blessed the patriarch (vv 1, 7); (2) he accepted tithes from Abraham (vv 2-6); and (3) Melchizedek lives on since the OT nowhere mentions his death (v 8). It follows that since Levi was in the loins of Abraham as seed (v 10), Melchizedek is superior to the Levitical priests. And inasmuch as Christ is a priest in the likeness of Melchizedek (v 15), it follows that the Son of God is more excellent than the old legal priesthood.<\/p>\n<p>The result is that the old Levitical priesthood has been superseded by the priesthood of Christ. The demise of the old order was inevitable, for its repetitive animal sacrifices could never effect spiritual perfection (7:11). It was a system characterized by weakness and uselessness (v 18). By contrast, Christ’s priesthood is indestructible, eternal, uninterrupted, efficacious, final, and perfect (vv 16, 21, 24-27). Forgiveness and reconciliation is possible only through Christ, our great High Priest.<\/p>\n<h5>The Superiority of the Priestly Work of the Son (8:1–10:39)<\/h5>\n<p>Since Christ’s priestly office far excels the old order, it follows that his priestly ministration is superior to all that has gone before. The theme of Christ as high priest in a better sanctuary is introduced (8:1-5). The writer utilizes Plato’s distinction between the ideal form in heaven and the imperfect copy on earth to argue that the Levitical sanctuary and sacrifices are mere shadows of the heavenly realities: (1) Christ ministers in the true tent that is the heavenly sanctuary (vv 2, 5); (2) he discharges his high priestly service in the very presence of the Father, which results in a far more effective ministry (vv 1, 6); and (3) his oblation on the cross was the ultimate sacrifice (v 3). How unreasonable it is that his Christian readers should go back to the old Jewish priestly system!<\/p>\n<p>Christ is the minister of a new and better covenant (8:6-13). The old covenant established by God with the nation’s fathers was not to be despised; nevertheless, it had become ineffectual and obsolete (v 13). Indeed, the prophet Jeremiah (Jer 31:31-34) foresaw the new covenant that God would inaugurate with his people. This new covenant sealed by Christ involves (1) the immediate work of the Holy Spirit on the mind and heart (Heb 8:10); (2) a personal and intimate knowledge of God (v 11); and (3) the full absolution of sins (v 12). This new and better covenant has been established on the work of Christ, the great High Priest.<\/p>\n<p>Chapter 9 gives a detailed comparison of the efficacy of priestly service under the old and new covenants. The Levitical priests ministered in a material sanctuary on earth (vv 1-5). Features of the tabernacle and its furnishings are described to highlight their obsolescence. More important, however, is the character of the sacrificial ritual conducted in the earthly sanctuary. The Jewish priests in their daily service were not permitted to enter the Holy of Holies, which contained the ark of the covenant and the mercy seat—the place of propitiation of sins (v 6). The high priest alone could enter the Holy of Holies, and then but once a year on the Day of Atonement, and only after sacrificing for his own sins (v 7). The inaccessibility of the Holy of Holies signified that access to the presence of God had not been opened. The presence of the curtain symbolized that the people had no way to the throne of God, the priests had no way, and the high priest had a limited way and only once a year. Moreover, the sacrifices brought by the Jewish priests could not purify the conscience but merely dealt with external ritual cleansing (vv 9-10). A truly effectual sacrifice must await “the time of reformation” (v 10).<\/p>\n<p>Christ’s priestly ministration is shown to be far more efficacious. First, the Christian’s High Priest has brought a better sacrifice (9:11-14), and here we arrive at the heart of the message of Hebrews. Employing the imagery of the tabernacle, the author demonstrates that Christ our High Priest has accomplished what the Jewish priests failed to do. He entered the heavenly Holy of Holies, not repeatedly, but <em>once<\/em> for all, thereby effecting a completed redemption (v 12). Christ brought to the altar, not the blood of bulls and goats, but his own life’s blood. The Lord did not merely lay down a material body, but he presented himself to God through the eternal Spirit (v 14). Christ’s better sacrifice thus goes beyond cleansing of the flesh to the purification of the defiled conscience.<\/p>\n<p>Second, Christ through his death has instituted a better covenant (9:15-23). The teaching of Hebrews 8:6-13 is developed further. The old covenant was sealed with the blood of calves and goats (9:19). But the new covenant was ratified with the blood of Christ, God’s own Son. The new covenant thus could accomplish what the old covenant merely foreshadowed—forgiveness and cleansing of sins (v 22).<\/p>\n<p>Third, Christ ministers in a better tabernacle (9:24-28). Our Lord entered, not into a merely earthly sanctuary, but into the holy place of heaven, there to represent us (v 24). Access to the throne is not limited to one day per year, for he is continually in the presence of the Father. Nor is it necessary that repeated sacrifices be made. Christ’s single sacrifice on the cross has conquered sin once and for all (v 26). In sum, as regards the sanctuary, the covenant, and the sacrifices, the Christian’s High Priest is vastly superior to the old Jewish order.<\/p>\n<p>In order to drive home these crucial points, the writer in chapter 10 expands on the theme of the absolute finality of Christ’s high priestly work. The earlier argument concerning the futile character of the Levitical sacrifices (9:6-14) is repeated for emphasis (10:1-4). The Mosaic ceremonial legislation called for repetitive sacrifices, which could never perfect the worshiper (v 1). Instead of purifying one’s life, they served only as a yearly reminder of sin (v 3) until Christ should come.<\/p>\n<p>The writer discovers in Psalm 40:6-8 a prediction that the eternal Christ would become man for the purpose of offering himself as the ultimate sacrifice for sin (Heb 10:5-10). Once again the sanctifying power of Christ’s single self-oblation is emphasized (v 10). The vivid contrast is again drawn between the ineffective ministry of the Jewish priests who stand during the daily ritual (v 11), and the effectual single sacrifice of Christ, who is now seated at the right hand of God (v 12). Since Jesus “by that one offering . . . perfected forever all those whom he is making holy” (v 14, <span>nlt<\/span>), nothing can be added to what the seated Sovereign has accomplished (v 18).<\/p>\n<p>In view of the manifest superiority of Christ’s priestly office and work, the struggling Christians are exhorted to appropriate the means of grace at their disposal (10:19-39). In the midst of trials and persecution they should remember that Christ has effectively opened the way to God (vv 19-20). They are summoned to come to God in faith with hearts cleansed by Christ’s sacrifice (v 22). Those tempted to revert to legal religion should hold fast and support one another in love (vv 23-24). The means of grace afforded by corporate worship should not be neglected (v 25). In short, the wavering Jewish Christians are summoned to renewed endurance and fidelity to their Lord (vv 26-31). What God has promised to his people he will surely make good.<\/p>\n<h5>The Superiority of the Life of Faith (11:1–12:29)<\/h5>\n<p>The discussion of faith and endurance as the solution to despondency (10:36-38) prompts a fuller consideration of the faith theme. Faith is a prominent concept in the book of Hebrews, as attested by the fact that the word occurs some 35 times in the letter. The Pauline idea of faith as the means of legal justification is adapted to the particular circumstances of the threatened Jewish Christians. The concept of faith is broader in this book than the strictly saving faith discussed by Paul, in that it leads to spiritual salvation (11:39-40). Faith is the power by which heaven’s unseen realities are laid hold of to satisfy the soul. Faith enables the Christian disciple to view the world and interpret the flow of history from the divine perspective. Faith is the means of victory over the world of sin and woe. Through faith the believer approaches the throne of grace (4:16) with the confidence and assurance that God will enable him to overcome.<\/p>\n<p>The victory faith affords is amply illustrated from the history of God’s OT people. Abel, Enoch, and Noah in the primal history; Abraham, the father of faith; Moses, the leader of the young nation; and many valiant prophets and martyrs serve as living memorials to faith’s overcoming power. And yet God has something better in store for his sanctified people, the church (11:40): the reality of the living Christ.<\/p>\n<p>Yet the greatest model of steadfast endurance in suffering is Jesus, “the Originator and Perfecter of our faith” (12:2, <span>nlt<\/span> mg). When surrounded with trials, the Christian needs to recall Christ, who in anticipation of the heavenly crown endured the cross and its shame. The Christian’s trials are trivial compared with what Jesus Christ was called upon to suffer (v 3). Moreover, for the people of God, suffering and persecution prove to be disguised blessings. The rod of discipline confirms our status as children of the living God (vv 5-10). But beyond this, the sovereign God is able to transform the Christian’s suffering into inestimable blessing (v 11). Hence the wavering saints should strive for spiritual wholeness and maturity, taking care lest they be overtaken by bitterness and resentment (v 15).<\/p>\n<h5>Final Exhortations and Benediction (13:1-25)<\/h5>\n<p>The writer in his closing words challenges his Christian friends to be faithful to the tasks that lie at hand. They are to show continued love to the brethren, to extend hospitality to strangers, to uphold the sanctity of marriage, to be content with what they now possess, and to be obedient to their spiritual leaders (13:1-7).<\/p>\n<p>The readers are warned against the trickery of the Judaizers, who would lead them astray from Jesus Christ, the one who remains “the same yesterday, today, and forever” (13:8). Spiritual determination is strengthened by recalling the example of Christ, who “suffered outside the city gates” for their salvation (v 12). As the people of God, they are challenged to follow Christ “outside the camp,” bearing abuse for him (v 13). Patient endurance is possible when the Christian realizes that he has no enduring city here (v 14). His goal is the heavenly Jerusalem, the eternal city of God.<\/p>\n<p>The anonymous letter to the unknown “Hebrews” closes with a glorious benediction. The Christian’s God is described as the great “God of peace” (13:20), and Jesus is “the great Shepherd of the sheep,” who established a new and eternal covenant and then rose triumphant from the dead. And the promise is made to the trusting soul that the triune God would “equip you with all you need for doing his will” (v 21, <span>nlt<\/span>).<\/p>\n<p>The letter to the Hebrews is rich in doctrinal teaching. It discloses more about the historical Jesus than any other NT letter. It alone explains the atoning work of Christ under the rubric of the Melchizedekian priest. The letter’s discussion of repentance, justification, sanctification, and perseverance makes it a mine of salvation teaching. Its explication of old and new covenants, impending judgment, and the world to come make a significant contribution to Christian theology. And the letter’s teaching on faith, endurance, and the practical Christian combine to make Hebrews one of the most important documents God has given to the church.<\/p>","content_en":"<h3>HEBREWS, Letter to the<\/h3>\n<p>One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and practical, theological and pastoral. In short, it builds a compelling case for the superiority of Christianity. Hebrews also reflects the impassioned concern of a pastor’s heart. Those who have experienced God’s ultimate work of grace in Christ are urged to hold fast to God’s final word of revelation in his Son.<\/p>\n<p>Unlike most other NT epistles, Hebrews does not begin like a letter. There is no introductory salutation, the writer is not identified, and no mention is made of those to whom the document is addressed. The author characterizes the work as a “word of exhortation” (13:22, <span>rsv<\/span>), which suggests a sermon or oral homily (cf. Acts 13:15). Nonetheless, its conclusion is that of a conventional letter (Heb 13:22-25). Some have detected a gradual transition in the document from an essay to a more specifically epistolary form (cf. 2:1; 4:1; 13:22-25). The evidence thus suggests that the author may have cast the original homiletic “word of exhortation” into letter form when the need to communicate in writing with his Christian friends became urgent.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Who wrote the book is not directly stated in the letter. Since the late second century, various authorities have linked the document with the apostle Paul. Clement of Alexandria (d. 220) theorized that Paul wrote the letter in Hebrew for Jews and that Luke translated it into Greek. However, this suggestion has not been widely received by modern scholars. Clement’s pupil Origen (d. 254) stated more generally that the thoughts of the letter are Pauline but that the style is unlike that of the known writings of the apostle. Other early authorities, such as Jerome (d. 419) and Augustine (d. 430), persuaded that canonicity demanded apostolic authorship, likewise affirmed that Paul was the author.<\/p>\n<p>Yet a number of factors argue against the Pauline authorship of Hebrews. The anonymity of the letter is contrary to the consistent pattern of Paul’s introduction in the opening salutation of his letters. Moreover, Hebrews 2:3 indicates the writer was discipled by eyewitnesses of the Lord. Yet Paul insists that his knowledge of Christ was gained from a firsthand encounter with the risen Christ (cf. Gal 1:12). F. F. Bruce evaluates the authorship of Hebrews as follows: “We may say with certainty that the thought of the epistle is not Paul’s, the language is not Paul’s, and the technique of OT quotations is not Paul’s.”<\/p>\n<p>Early Christian tradition suggests that Barnabas may have written Hebrews. According to Tertullian (d. 220), many early authorities believed that Barnabas was responsible for the letter. Acts 4:36 (<span>asv<\/span>) speaks of him as a “son of exhortation” (cf. Heb 13:22). Furthermore, as a Levite, Barnabas would have been familiar with the Jewish sacrificial ritual so prominent in the letter.<\/p>\n<p>Luther was the first to suggest that Hebrews may have been penned by Apollos, “an excellent man of learning, who had been a disciple of the apostles and learned much from them, and who was very well versed in Scripture.” As a native of Alexandria (Acts 18:24), Apollos would have been familiar with the typological interpretation evident in Hebrews. Clearly Apollos was the sort of man who was qualified to write Hebrews.<\/p>\n<p>Other names have been suggested as possible authors. Calvin surmised that either Luke or Clement of Rome was responsible for the letter. It is noted that the Greek of Hebrews resembles the language and style of the third Gospel and Acts. Others theorize that Hebrews may have been written by Silas, a Jewish Christian from Jerusalem who would have been thoroughly familiar with the Levitical ritual. Silas is described as one of “the church leaders” (Acts 15:22). He was a coworker with Paul in the gentile mission, and apparently was known in Rome as well as in Jerusalem (1 Pt 5:12-13).<\/p>\n<p>In conclusion, it is probable that the author of Hebrews was a second-generation Jewish Christian, a master of classical Greek whose Bible was the Septuagint, conversant with first-century Alexandrian philosophy, and a creative apologist for the Christian faith. As to the identity of that author, we can affirm no more than Origen in the third century: “But as to who actually wrote the Letter, God alone knows.”<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The very early title of the letter, “To Hebrews,” suggests that the book concerns Jewish Christians living in the Dispersion. The letter itself offers a few hints of the historical circumstances surrounding its composition. Not long after becoming Christians, the readers of the letter were exposed to severe persecution (Heb 10:32-36). During their trial, the new believers endured imprisonment, confiscation of personal property, and public ridicule. Yet the persecution had not been fatal; they had not yet been called upon to lay down their lives in martyrdom (12:4). Amid the excitement of their newfound faith in Christ, they had demonstrated practical concern and love by ministering to fellow believers in need (6:10) and comforting others who had been harassed for their faith (10:34).<\/p>\n<p>But since the time of those earlier trials, the readers had made little progress in Christian maturity (5:11-13). Moreover, in the face of a new wave of persecution, and despondent over an apparent delay in the Lord’s coming, the believers had begun to waver and abandon hope. Indeed, they threatened to renounce Jesus Christ and to revert back to the security of the Jewish religion that enjoyed the protection of Roman law.<\/p>\n<p>Thus we read that because of the strange, new teachings of certain Judaizers who sought to draw them back to their former religion (13:9), the wavering believers had neglected to assemble together (10:25) and had lost confidence in their spiritual leaders (13:17). Faced with the possibility that these Jewish Christians might abandon their faith altogether, the writer sternly warns them of the tragic consequences of renouncing the Son (6:4-6; 10:26-31; 13:12-19) and urges them to renew their commitment to Christ, God’s foremost and final revelation.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Lacking firm information as to the author and recipients of the letter, no certainty exists as to the date of the writing. We have noted that the author of Hebrews, and probably his readers as well, had been discipled by those who were personally acquainted with Jesus (2:3). Further evidence in the letter suggests that Paul probably was not alive. Timothy, Paul’s younger associate, was still living (13:23).<\/p>\n<p>The absence of any mention in Hebrews of the destruction of the Jerusalem temple is significant for dating the letter. In terms of his argument that the old covenant had passed away and the legal priesthood had been superseded, the writer would scarcely have omitted mention of the temple’s destruction had he written the letter later than <span>AD<\/span> 70. Hebrews 9:6-10 and 10:1-4, 11-14 plainly suggest that the Jewish sacrifices were still being offered. Hence, it may be supposed with some degree of certainty that the letter was written prior to <span>AD<\/span> 70. If it was written after Paul’s death, that would put it after <span>AD<\/span> 67, the traditional date of his execution. Thus, Hebrews may have been written in the period <span>AD<\/span> 67–70.<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>The place from which Hebrews was written is also uncertain. Some manuscripts of the letter bear the subscription “written from Rome” or “written from Italy.” Such notations are educated deductions drawn from the statement “The Christians from Italy send you their greetings” (13:24). Most probably this indicates that the writer is extending greetings to a church in Italy on behalf of Italian Christians associated with him in another land, possibly Asia. Nevertheless, we cannot locate the point of origin with any certainty.<\/p>\n<p>It has been suggested that the letter was written to a group of Jewish converts to Christianity. Yet the precise community to which it was sent is a matter of debate. Opinions vary from Judea to Spain. Tradition has it that Hebrews was directed to Jewish Christians living in Palestine. But against a Palestinian destination it may be argued: (1) the readers had had no personal contact with Jesus (2:3), an unlikely event for mid-first-century residents of Palestine; (2) the statement in 12:4 that his readers had not yet given their lives could hardly be said of Palestinian Christians of the period; (3) the generosity of the believers (10:34; 13:16) was inconsistent with the poverty of the Jerusalem church; and (4) the general tone of the letter is Hellenistic rather than rabbinical.<\/p>\n<p>Other proposals for the destination of Hebrews include (1) Caesarea, on the supposition of Lukan authorship; (2) Syrian Antioch or Cyprus, assuming Barnabas wrote the letter; (3) Ephesus, in the light of the conversion of many Jews during Paul’s ministry in that city; (4) Colosse, noting certain similarities between the Colossian heresy and the false beliefs of the “Hebrews”; and (5) Alexandria, because of the apparent influence of the philosopher Philo Judaeus in the letter.<\/p>\n<p>The thesis that Hebrews was directed to a group of Jewish Christians in Rome has found favor with a number of scholars. Arguments in support of a Roman destination include the following facts: (1) The letter was first known in Rome no later than <span>AD<\/span> 96. (2) Romans 11:13, 18 suggests that the church at Rome consisted of a Jewish-Christian minority. (3) References to persecution and suffering endured by the readers (Heb 10:32-33; 12:4) are consistent with known repressive measures exacted by the Roman authorities. (4) There is a good possibility that saints who “come from Italy” would convey greetings to their brethren in Rome. (5) The Jewish community in Rome preserved certain features of nonconformist or sectarian Judaism that would explain several notable similarities between the theology and praxis of the Qumran community and that expressed in Hebrews.<\/p>\n<p>It is likely that the letter was addressed to a small subgroup within a local church. The exhortation in 5:12 (<span>rsv<\/span>)—“by this time you ought to be teachers”—hardly would have been relevant to an entire congregation. Hebrews 13:7, 24 lends further support to the theory that the letter was sent to a small group, perhaps to a “house church” within a larger assembly.<\/p>\n<p>Tentatively, one might conclude that the addressees were converts from Judaism who dwelt in the Dispersion. Hence they were familiar with OT Judaism and were acquainted with the religious philosophy of the Greek world. Possibly the readers comprised a house fellowship that tended to disassociate itself from the parent group (10:25). The existence of such house churches in Rome is confirmed by Romans 16:5, 14-15.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>In response to the threat that his Jewish-Christian friends might renounce Christianity and revert to Judaism, the writer by a “word of exhortation” (13:22) communicated to them the finality of the Christian revelation. He sought also to inform his despondent, vacillating readers that Christ, the object of God’s final revelation, is vastly superior to the greatest of Judaism’s heroes. The author, in addition, affirmed the heavenly and eternal character of the salvation secured by Christ. Whereas the legal sacrificial system was powerless to effect the remission of sin, Christ the eternal High Priest “is able, once and forever, to save everyone who comes to God through him” (7:25, <span>nlt<\/span>).<\/p>\n<p>In short, the writer commended to his readers the need for patient endurance amid the persecution and sufferings to which the heirs of eternal salvation are inevitably exposed. Just as Jesus, the forerunner of our faith, suffered and patiently endured in anticipation of eternal reward, so ought harassed, oppressed believers “take a new grip with your tired hands and stand firm on your shaky legs” (12:12, <span>nlt<\/span>) in anticipation of their reception in that eternal “kingdom that cannot be destroyed” (12:28, <span>nlt<\/span>).<\/p>\n<p>The author’s final purpose for writing was to proclaim the fearful judgment that awaits those who repudiate Jesus Christ. Since “our God is a consuming fire” (12:29, <span>nlt<\/span>), “what makes us think that we can escape if we are indifferent to this great salvation” (2:3, <span>nlt<\/span>)?<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>Next to Romans, Hebrews is the most doctrinal book in the NT. The writer develops a series of weighty arguments to demonstrate the superiority of the gospel of Christ to the religion of Judaism. Since Jesus is final both as to his person and his work, Christianity is the ultimate and normative faith. The book’s particularism runs counter to the spirit of the modern world.<\/p>\n<h5>The Superiority of the Son to Former Revelation (1:1-4)<\/h5>\n<p>The writer acknowledges that God revealed himself to the prophets of old in many ways—through dreams, visions, audible speech, and mighty acts. But “in these last days” (the advent of the end times, cf. 9:26) God spoke finally and definitively through his own Son (1:2). Central to the argument is the fact that in one way or another the prophets received an eternal word from God. Yet given the intimate relation of the Son to the Father, God’s latest revelation has come forth from the very depths of his own being.<\/p>\n<p>Identification of the Son as the pinnacle of divine revelation leads to a concise but profound statement of Christ’s person and his cosmic work. The Son reflects the glory of God in that the sum of the divine attributes brilliantly shine through his person. Moreover, he bears the very image and stamp of God’s nature (1:3), as the wax bears the impress of the seal. Jesus as God’s final word of revelation is truly the divine and eternal Son of God. Christ’s excellence is further displayed in the fact that he is the mighty agent through whom the universe was created (v 2) and by whom the cosmic order is sustained (v 3). In the moral realm he has wrought the purification of sins and now sits enthroned on God’s right hand (cf. 8:1). God’s pleasure toward the Son is seen in that he has appointed Christ heir and head of all (1:2). His name is surpassed by none save God the Father (v 4).<\/p>\n<h5>The Superiority of the Son to Angels (1:5–2:18)<\/h5>\n<p>Angels enjoyed an exalted status in biblical and postbiblical Judaism. Traditionally the Jews believed that angels praised God upon his throne, mediated God’s revelation to men, attended to God’s will, and gave succor to the people of God. Angels were far superior to men in power and knowledge. According to the Jewish Apocrypha, angels ruled the stars and were responsible for the rise and fall of civilizations. In Qumran thought, angelic beings would engage in a final cosmic struggle with Belial and the forces of evil at the end of the age.<\/p>\n<p>Against this background the writer of Hebrews argues that the Son is vastly superior to the angels. To prove his point, the author assembles a string of well-known OT texts and applies them directly to the Son. God never said of any angel, “Today I have become your Father” (Ps 2:7, <span>nlt<\/span>). Yet just such a claim was made on behalf of the Son (Heb 1:5). When the Son incarnated himself in the world, he received the obedient worship of angels (v 6). His is the sovereignty and the eternality and the majesty at God’s right hand (vv 8, 11-12). By contrast, angels are “only servants” (v 14) that rank below the Son in dignity and might.<\/p>\n<p>In Hebrews 2:1-4 the writer parenthetically warns his wavering congregation of the danger of drifting away from the truth of God. If disobedience to the law mediated by angels resulted in stern punishment, how much more severe would be God’s judgment on those who trampled under foot the revelation delivered by the Son? If God’s saving grace in Christ is neglected, retribution will surely follow (2:3).<\/p>\n<p>The mention of angels turns the writer’s mind to Jesus’ humiliation and exaltation (2:5-18). Psalm 8, a song about the smallness and yet the significance of man, is applied to the experience of Jesus. In assuming human flesh and blood, Jesus was made “for a little while . . . lower than the angels” (Heb 2:7, <span>nlt<\/span>). But subsequent to the completion of his earthly work, he was elevated above the angels and crowned with the glory and honor of heaven (v 9). The theological implications of Christ’s descent and ascent are carefully spelled out: Christ descended to earth (1) to bring many children to glory (v 10), (2) to destroy the devil (v 14), (3) to deliver his people from the bondage of death (v 15), and (4) to make an offering on the cross for the sins of the people (v 17). He ascended to heaven (1) to intercede on our behalf as a faithful High Priest (v 17), and (2) to succor those who are sorely tempted (v 18). The perfect summary of Christ’s person and work is given in Hebrews 2:9: “What we do see is Jesus, who ‘for a little while was made lower than the angels’ and now is ‘crowned with glory and honor’ because he suffered death for us. Yes, by God’s grace, Jesus tasted death for everyone in all the world” (<span>nlt<\/span>).<\/p>\n<h5>The Superiority of the Son to Moses and Joshua (3:1–4:13)<\/h5>\n<p>Jewish Christians contemplating reversion to Judaism surely believed that Moses was one of the greatest figures in Israel’s history. So esteemed was the one who led Israel out of Egypt through the wilderness and who gave them the Law that there was no one in Israel’s history so honored as Moses. Yet the author of Hebrews argues that Moses, though faithful to his calling, was but a servant in the house of God. Jesus, by contrast, was not a servant but a Son; he was not a mere dweller in the house but the very builder of the structure. Jesus, therefore, far transcends the revered figure of Moses.<\/p>\n<p>Practical implications are drawn from Jesus’ superiority to Moses. From Psalm 95:7-11 the writer rehearses the tragic experience of Israel under Moses during the desert wanderings (Heb 3:7-19). Throughout the 40-year wilderness experience the people hardened their hearts and rebelled against God. In turn God was provoked by their stubbornness and swore that those who sinned would never enter the rest he was going to provide (vv 10-11, 18). The writer thus argues that if disobedience to God under Moses had serious consequences, forsaking Christ will be much more perilous. Hence the wavering Christians are urged to watch lest due to an evil, unbelieving heart they should fall away from the living God (v 12). Nothing short of steadfast persistence will lead to the attainment of the heavenly goal (v 14).<\/p>\n<p>Joshua, likewise, was regarded as a great leader of Israel. Yet because of disobedience, the people under Joshua’s leadership failed to enter the rest that God had planned. That rest spoken of corresponds to the Sabbath rest of God (4:3-4), and is a concept closely related to salvation. It is a spiritual reality that is achieved by turning from our own empty works and trusting in the finished work of Christ (v 10). The author reminds the readers that “there is a special rest [a Sabbath rest] still waiting for the people of God” (v 9, <span>nlt<\/span>), one that only Christ can provide. Christians not only benefit from this Sabbath rest in the present age but anticipate its full realization in the age to come. One of the chief means of ensuring entry into the Sabbath rest of salvation is the Word of God (v 12). The living and powerful Word penetrates the innermost depths of the soul, reveals our impoverished condition, and strengthens the trusting heart.<\/p>\n<h5>The Superiority of the Priesthood of the Son (4:14–7:28)<\/h5>\n<p>Almost half of Hebrews is devoted to the priesthood of Jesus Christ. The writer goes to great lengths to demonstrate that the revered Aaronic priestly system has been superseded by the High Priest “in the line of Melchizedek” (5:6; 6:20; 7:11). This central theme had been anticipated earlier when Christ was referred to as “our merciful and faithful High Priest before God” who has made atonement for sins (2:17, <span>nlt<\/span>).<\/p>\n<p>Hebrews makes the claim that Jesus’ priesthood is the ultimate ground of the believers’ confidence (4:14-16). On three counts Jesus surpasses the old legal priestly order. First, he is an <em>exalted<\/em> high priest (v 14). The Jewish high priest climbed the mount to enter the temple sanctuary. But Jesus, our great high priest, has ascended to heaven itself and entered the sanctuary on high. He ministers in no earthly tabernacle but in the very presence of God. Second, Jesus is an <em>empathetic<\/em> high priest (v 15a). Fully God and fully man, Jesus suffers along with his people in their trials and afflictions. From heaven’s perspective he knows fully what his people are called upon to endure. He “feels” our hurts, and he does so perfectly. Finally, Jesus is a <em>sinless<\/em> high priest (v 15b). Day in and day out (7:27), year in and year out, the Levitical priests were required to bring sacrifices for their own sins. Yet Jesus had no sin that needed cleansing, for “he is holy and blameless, unstained by sin” (v 26, <span>nlt<\/span>). In view of Jesus’ priestly perfections, sorely tempted Christians are urged to come to the throne of grace to receive mercy and find grace to help in time of need (4:16).<\/p>\n<p>For those not convinced that Jesus was indeed a legitimate priest, two prerequisites for priesthood are detailed. First, if the high priest is to represent humanity before God, he must be taken from among men (5:1-2). And second, he must be called by God to high priestly office, as was Aaron (v 4). Christ has fully satisfied these qualifications. From Psalms 2:7 and 110:4 it is shown that Jesus did not take this office upon himself but was appointed by God (Heb 5:5-6). Moreover, from the obedience that he had to learn (v 8) and from the agony of the Gethsemane experience (v 7) it is clear that Jesus was in every way a man. Nevertheless, Hebrews makes it perfectly clear that Jesus was not a priest after the order of Aaron but a high priest in the line of Melchizedek (v 10).<\/p>\n<p>After introducing the theme of Christ as a Melchizedekian high priest, the writer recalls that his readers were not ready for such advanced teaching. Although not new converts (5:12), his friends had remained spiritually immature and sluggish. Hence the writer issues the challenge to press on to Christian maturity, to be ready for the solid food of advanced teaching.<\/p>\n<p>In his digression the writer warns not only against spiritual immaturity but also against “apostasy.” The question now arises whether the author’s apostasy teaching in Hebrews 6:4-8 and 10:26-31 contradicts the NT doctrine of the perseverance of the saints. Undoubtedly it does not. Some authorities hold that those addressed were not true Christians, hence the issue is not one of apostasy. It is possible, like Judas Iscariot or Simon Magus (Acts 8:9-24), to possess considerable knowledge of the gospel and fall short of personal commitment. But the writer makes it quite clear that in the case of his addressees he is persuaded otherwise (Heb 6:9). The most reasonable view is that in these two hortatory passages the writer advances a hypothetical argument warning his friends of the utter seriousness of reverting back to Judaism. That is, if a falling away were to occur, renewal would be impossible unless Christ were to die a second time. The writer sums up the point of these difficult passages with the words “It is a terrible thing to fall into the hands of the living God” (10:31, <span>nlt<\/span>). Nevertheless, followers of Christ may confidently lay hold of God’s promises, confirmed by solemn oath, to see them through their trials (6:13-18). God may be trusted to hold the believer fast.<\/p>\n<p>Hebrews 7 contains an intricate argument for the superiority of Christ’s priesthood over the old legal order. Melchizedek, the ancient priest-king of Salem (Gn 14:18-20), is regarded as a primordial type of Christ. He is “king of righteousness” and “king of peace” (Heb 7:2). The solemn priest from Salem has figuratively what Christ possesses actually: neither mother nor father, neither beginning nor end of life (v 3). Melchizedek is shown to be superior to Abraham on three counts: (1) Melchizedek blessed the patriarch (vv 1, 7); (2) he accepted tithes from Abraham (vv 2-6); and (3) Melchizedek lives on since the OT nowhere mentions his death (v 8). It follows that since Levi was in the loins of Abraham as seed (v 10), Melchizedek is superior to the Levitical priests. And inasmuch as Christ is a priest in the likeness of Melchizedek (v 15), it follows that the Son of God is more excellent than the old legal priesthood.<\/p>\n<p>The result is that the old Levitical priesthood has been superseded by the priesthood of Christ. The demise of the old order was inevitable, for its repetitive animal sacrifices could never effect spiritual perfection (7:11). It was a system characterized by weakness and uselessness (v 18). By contrast, Christ’s priesthood is indestructible, eternal, uninterrupted, efficacious, final, and perfect (vv 16, 21, 24-27). Forgiveness and reconciliation is possible only through Christ, our great High Priest.<\/p>\n<h5>The Superiority of the Priestly Work of the Son (8:1–10:39)<\/h5>\n<p>Since Christ’s priestly office far excels the old order, it follows that his priestly ministration is superior to all that has gone before. The theme of Christ as high priest in a better sanctuary is introduced (8:1-5). The writer utilizes Plato’s distinction between the ideal form in heaven and the imperfect copy on earth to argue that the Levitical sanctuary and sacrifices are mere shadows of the heavenly realities: (1) Christ ministers in the true tent that is the heavenly sanctuary (vv 2, 5); (2) he discharges his high priestly service in the very presence of the Father, which results in a far more effective ministry (vv 1, 6); and (3) his oblation on the cross was the ultimate sacrifice (v 3). How unreasonable it is that his Christian readers should go back to the old Jewish priestly system!<\/p>\n<p>Christ is the minister of a new and better covenant (8:6-13). The old covenant established by God with the nation’s fathers was not to be despised; nevertheless, it had become ineffectual and obsolete (v 13). Indeed, the prophet Jeremiah (Jer 31:31-34) foresaw the new covenant that God would inaugurate with his people. This new covenant sealed by Christ involves (1) the immediate work of the Holy Spirit on the mind and heart (Heb 8:10); (2) a personal and intimate knowledge of God (v 11); and (3) the full absolution of sins (v 12). This new and better covenant has been established on the work of Christ, the great High Priest.<\/p>\n<p>Chapter 9 gives a detailed comparison of the efficacy of priestly service under the old and new covenants. The Levitical priests ministered in a material sanctuary on earth (vv 1-5). Features of the tabernacle and its furnishings are described to highlight their obsolescence. More important, however, is the character of the sacrificial ritual conducted in the earthly sanctuary. The Jewish priests in their daily service were not permitted to enter the Holy of Holies, which contained the ark of the covenant and the mercy seat—the place of propitiation of sins (v 6). The high priest alone could enter the Holy of Holies, and then but once a year on the Day of Atonement, and only after sacrificing for his own sins (v 7). The inaccessibility of the Holy of Holies signified that access to the presence of God had not been opened. The presence of the curtain symbolized that the people had no way to the throne of God, the priests had no way, and the high priest had a limited way and only once a year. Moreover, the sacrifices brought by the Jewish priests could not purify the conscience but merely dealt with external ritual cleansing (vv 9-10). A truly effectual sacrifice must await “the time of reformation” (v 10).<\/p>\n<p>Christ’s priestly ministration is shown to be far more efficacious. First, the Christian’s High Priest has brought a better sacrifice (9:11-14), and here we arrive at the heart of the message of Hebrews. Employing the imagery of the tabernacle, the author demonstrates that Christ our High Priest has accomplished what the Jewish priests failed to do. He entered the heavenly Holy of Holies, not repeatedly, but <em>once<\/em> for all, thereby effecting a completed redemption (v 12). Christ brought to the altar, not the blood of bulls and goats, but his own life’s blood. The Lord did not merely lay down a material body, but he presented himself to God through the eternal Spirit (v 14). Christ’s better sacrifice thus goes beyond cleansing of the flesh to the purification of the defiled conscience.<\/p>\n<p>Second, Christ through his death has instituted a better covenant (9:15-23). The teaching of Hebrews 8:6-13 is developed further. The old covenant was sealed with the blood of calves and goats (9:19). But the new covenant was ratified with the blood of Christ, God’s own Son. The new covenant thus could accomplish what the old covenant merely foreshadowed—forgiveness and cleansing of sins (v 22).<\/p>\n<p>Third, Christ ministers in a better tabernacle (9:24-28). Our Lord entered, not into a merely earthly sanctuary, but into the holy place of heaven, there to represent us (v 24). Access to the throne is not limited to one day per year, for he is continually in the presence of the Father. Nor is it necessary that repeated sacrifices be made. Christ’s single sacrifice on the cross has conquered sin once and for all (v 26). In sum, as regards the sanctuary, the covenant, and the sacrifices, the Christian’s High Priest is vastly superior to the old Jewish order.<\/p>\n<p>In order to drive home these crucial points, the writer in chapter 10 expands on the theme of the absolute finality of Christ’s high priestly work. The earlier argument concerning the futile character of the Levitical sacrifices (9:6-14) is repeated for emphasis (10:1-4). The Mosaic ceremonial legislation called for repetitive sacrifices, which could never perfect the worshiper (v 1). Instead of purifying one’s life, they served only as a yearly reminder of sin (v 3) until Christ should come.<\/p>\n<p>The writer discovers in Psalm 40:6-8 a prediction that the eternal Christ would become man for the purpose of offering himself as the ultimate sacrifice for sin (Heb 10:5-10). Once again the sanctifying power of Christ’s single self-oblation is emphasized (v 10). The vivid contrast is again drawn between the ineffective ministry of the Jewish priests who stand during the daily ritual (v 11), and the effectual single sacrifice of Christ, who is now seated at the right hand of God (v 12). Since Jesus “by that one offering . . . perfected forever all those whom he is making holy” (v 14, <span>nlt<\/span>), nothing can be added to what the seated Sovereign has accomplished (v 18).<\/p>\n<p>In view of the manifest superiority of Christ’s priestly office and work, the struggling Christians are exhorted to appropriate the means of grace at their disposal (10:19-39). In the midst of trials and persecution they should remember that Christ has effectively opened the way to God (vv 19-20). They are summoned to come to God in faith with hearts cleansed by Christ’s sacrifice (v 22). Those tempted to revert to legal religion should hold fast and support one another in love (vv 23-24). The means of grace afforded by corporate worship should not be neglected (v 25). In short, the wavering Jewish Christians are summoned to renewed endurance and fidelity to their Lord (vv 26-31). What God has promised to his people he will surely make good.<\/p>\n<h5>The Superiority of the Life of Faith (11:1–12:29)<\/h5>\n<p>The discussion of faith and endurance as the solution to despondency (10:36-38) prompts a fuller consideration of the faith theme. Faith is a prominent concept in the book of Hebrews, as attested by the fact that the word occurs some 35 times in the letter. The Pauline idea of faith as the means of legal justification is adapted to the particular circumstances of the threatened Jewish Christians. The concept of faith is broader in this book than the strictly saving faith discussed by Paul, in that it leads to spiritual salvation (11:39-40). Faith is the power by which heaven’s unseen realities are laid hold of to satisfy the soul. Faith enables the Christian disciple to view the world and interpret the flow of history from the divine perspective. Faith is the means of victory over the world of sin and woe. Through faith the believer approaches the throne of grace (4:16) with the confidence and assurance that God will enable him to overcome.<\/p>\n<p>The victory faith affords is amply illustrated from the history of God’s OT people. Abel, Enoch, and Noah in the primal history; Abraham, the father of faith; Moses, the leader of the young nation; and many valiant prophets and martyrs serve as living memorials to faith’s overcoming power. And yet God has something better in store for his sanctified people, the church (11:40): the reality of the living Christ.<\/p>\n<p>Yet the greatest model of steadfast endurance in suffering is Jesus, “the Originator and Perfecter of our faith” (12:2, <span>nlt<\/span> mg). When surrounded with trials, the Christian needs to recall Christ, who in anticipation of the heavenly crown endured the cross and its shame. The Christian’s trials are trivial compared with what Jesus Christ was called upon to suffer (v 3). Moreover, for the people of God, suffering and persecution prove to be disguised blessings. The rod of discipline confirms our status as children of the living God (vv 5-10). But beyond this, the sovereign God is able to transform the Christian’s suffering into inestimable blessing (v 11). Hence the wavering saints should strive for spiritual wholeness and maturity, taking care lest they be overtaken by bitterness and resentment (v 15).<\/p>\n<h5>Final Exhortations and Benediction (13:1-25)<\/h5>\n<p>The writer in his closing words challenges his Christian friends to be faithful to the tasks that lie at hand. They are to show continued love to the brethren, to extend hospitality to strangers, to uphold the sanctity of marriage, to be content with what they now possess, and to be obedient to their spiritual leaders (13:1-7).<\/p>\n<p>The readers are warned against the trickery of the Judaizers, who would lead them astray from Jesus Christ, the one who remains “the same yesterday, today, and forever” (13:8). Spiritual determination is strengthened by recalling the example of Christ, who “suffered outside the city gates” for their salvation (v 12). As the people of God, they are challenged to follow Christ “outside the camp,” bearing abuse for him (v 13). Patient endurance is possible when the Christian realizes that he has no enduring city here (v 14). His goal is the heavenly Jerusalem, the eternal city of God.<\/p>\n<p>The anonymous letter to the unknown “Hebrews” closes with a glorious benediction. The Christian’s God is described as the great “God of peace” (13:20), and Jesus is “the great Shepherd of the sheep,” who established a new and eternal covenant and then rose triumphant from the dead. And the promise is made to the trusting soul that the triune God would “equip you with all you need for doing his will” (v 21, <span>nlt<\/span>).<\/p>\n<p>The letter to the Hebrews is rich in doctrinal teaching. It discloses more about the historical Jesus than any other NT letter. It alone explains the atoning work of Christ under the rubric of the Melchizedekian priest. The letter’s discussion of repentance, justification, sanctification, and perseverance makes it a mine of salvation teaching. Its explication of old and new covenants, impending judgment, and the world to come make a significant contribution to Christian theology. And the letter’s teaching on faith, endurance, and the practical Christian combine to make Hebrews one of the most important documents God has given to the church.<\/p>","summary_ro":"HEBREWS, Letter to the One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and ...","summary_en":"HEBREWS, Letter to the One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67595,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Superiority of the Son","title_en":"The Superiority of the Son","content_ro":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","content_en":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","summary_ro":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","summary_en":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95221,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Superiority of the Son","title_en":"The Superiority of the Son","content_ro":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","content_en":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","summary_ro":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","summary_en":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122847,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Superiority of the Son","title_en":"The Superiority of the Son","content_ro":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","content_en":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","summary_ro":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","summary_en":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150473,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Superiority of the Son","title_en":"The Superiority of the Son","content_ro":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","content_en":"<h3>The Superiority of the Son<\/h3>\n<p>The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s <em>person<\/em> is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).<\/p>\n<p>In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).<\/p>\n<p>In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).<\/p>\n<p>The passages that focus on the superiority of the Son’s <em>ministry<\/em> are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40<\/p>","summary_ro":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","summary_en":"The Superiority of the Son The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
🔍
Niciun rezultat
Nu am găsit versete care să conțină textul căutat.
Evrei 11
📘 Info carte
Se încarcă...
📖 Resurse
Muzică de relaxareSelectează o piesă
0:00
Redare audio
0 piese
🍪 Folosim cookie-uri
Folosim cookie-uri esențiale pentru funcționarea platformei și cookie-uri de analiză pentru a îmbunătăți experiența ta.
Află mai multe
✝️
Logosasistentul Biserica Online
✝️
Bine ai venit! 👋
Sunt Logos, prietenul tău spiritual. Începe conversația — te ascult cu drag! ✨