Exod 14
1 Domnul a vorbit lui Moise, şi a zis:
2 ,,Spune copiilor lui Israel să se întoarcă, şi să tăbărască înaintea Pihahirotului, între Migdol şi mare, faţă în faţă cu Baal-Ţefon: în dreptul locului acestuia să tăbărîţi, lângă mare.
3 Faraon va zice despre copiii lui Israel: ,S-au rătăcit prin ţară; îi închide pustia.`
4 Eu voi împietri inima lui Faraon, şi-i va urmări; dar Faraon şi toată oastea lui vor face să se arate slava Mea, şi Egiptenii vor şti că Eu sânt Domnul.`` Copiii lui Israel au făcut aşa.
5 S-a dat de ştire împăratului Egiptului că poporul a luat fuga. Atunci inima lui Faraon şi inima slujitorilor lui s-a schimbat faţă de popor. Ei au zis: ,,Ce am făcut de am lăsat pe Israel să plece şi să nu ne mai slujească?``
6 Faraon şi-a pregătit carul de război, şi şi-a luat oamenii de război cu el.
7 A luat şase sute de cară de luptă cu oameni aleşi, şi toate carăle Egiptului; în toate erau luptători.
8 Domnul a împietrit inima lui Faraon, împăratul Egiptului, şi Faraon a urmărit pe copiii lui Israel. Copiii lui Israel ieşiseră gata de luptă.
9 Egiptenii i-au urmărit; şi toţi caii, carăle lui Faraon, călăreţii lui şi oştirea lui, i-au ajuns tocmai când erau tăbărîţi lângă mare lângă Pi-Hahirot, faţă în faţă cu Baal-Ţefon.
10 Faraon se apropia. Copiii lui Israel şi-au ridicat ochii, şi iată că Egiptenii veneau după ei. Şi copiii lui Israel s-au spăimântat foarte tare, şi au strigat către Domnul după ajutor.
11 Ei au zis lui Moise: ,,Nu erau oare morminte în Egipt, ca să nu mai fi fost nevoie să ne aduci să murim în pustie? Ce ne-ai făcut de ne-ai scos din Egipt?
12 Nu-ţi spuneam noi în Egipt: ,Lasă-ne să slujim ca robi Egiptenilor, căci vrem mai bine să slujim ca robi Egiptenilor decât să murim în pustie?``
13 Moise a răspuns poporului: ,,Nu vă temeţi de nimic, staţi pe loc, şi veţi vedea izbăvirea, pe care v-o va da Domnul în ziua aceasta; căci pe Egiptenii aceştia, pe care-i vedeţi azi, nu-i veţi mai vedea niciodată.
14 Domnul Se va lupta pentru voi; dar voi, staţi liniştiţi.``
15 Domnul a zis lui Moise: ,,Ce rost au strigătele acestea? Spune copiilor lui Israel să pornească înainte.
16 Tu, ridică-ţi toiagul, întinde ţi mâna spre mare, şi despică-o; şi copiii lui Israel vor trece prin mijlocul mării ca pe uscat.
17 Eu voi împietri inima Egiptenilor, ca să intre în mare după ei. Şi Faraon şi toată oastea lui, carăle şi călăreţii lui, vor face să se arate slava Mea.
18 Şi vor şti Egiptenii că Eu sânt Domnul când Faraon, carăle şi călăreţii lui, vor face să se arate slava Mea.``
19 Îngerul lui Dumnezeu, care mergea înaintea taberei lui Israel, Şi-a schimbat locul, şi a mers înapoia lor, şi stâlpul de nor care mergea înaintea lor, şi-a schimbat locul, şi a stat înapoia lor.
20 El s-a aşezat între tabăra Egiptenilor şi tabăra lui Israel. Norul acesta pe o parte era întunecos, iar pe cealaltă lumina noaptea. Şi toată noaptea cele două tabere nu s-au apropiat una de alta.
21 Moise şi-a întins mâna spre mare. Şi Domnul a pus marea în mişcare printr-un vânt dinspre răsărit, care a suflat cu putere toată noaptea; el a uscat marea, şi apele s-au despărţit în două.
22 Copiii lui Israel au trecut prin mijlocul mării ca pe uscat, şi apele stăteau ca un zid la dreapta şi la stânga lor.
23 Egiptenii i-au urmărit; şi toţi caii lui Faraon, carăle şi călăreţii lui au intrat după ei în mijlocul mării.
24 În straja dimineţii, Domnul, din stâlpul de foc şi de nor, S-a uitat spre tabăra Egiptenilor, şi a aruncat învălmăşala în tabăra Egiptenilor.
25 A scos roatele carălor şi le-a îngreuiat mersul. Egiptenii au zis atunci: ,,Haidem să fugim dinaintea lui Israel, căci Domnul Se luptă pentru el împotriva Egiptenilor.``
26 Domnul a zis lui Moise: ,,Întinde-ţi mâna spre mare; şi apele au să se întoarcă peste Egipteni, peste carăle lor şi peste călăreţii lor.``
27 Moise şi-a întins mâna spre mare. Şi în spre dimineaţă, marea şi-a luat iarăş repeziciunea cursului, şi la apropierea ei Egiptenii au luat-o la fugă; dar Domnul a năpustit pe Egipteni în mijlocul mării.
28 Apele s-au întors, şi au acoperit carăle, călăreţii şi toată oastea lui Faraon, cari intraseră în mare după copiii lui Israel; niciunul măcar n-a scăpat.
29 Dar copiii lui Israel au trecut prin mijlocul mării ca pe uscat, în timp ce apele stăteau ca un zid la dreapta şi la stânga lor.
30 În ziua aceea, Domnul a izbăvit pe Israel din mâna Egiptenilor; şi Israel a văzut pe Egipteni morţi pe ţărmul mării.
31 Israel a văzut mâna puternică, pe care o îndreptase Domnul împotriva Egiptenilor. Şi poporul s-a temut de Domnul, şi a crezut în Domnul şi în robul Său Moise.
{"verseMap":{"1":[{"id":25973,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Miracle","title_en":"Miracle","content_ro":"<h3>MIRACLE<\/h3>\n<p>A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scripture the element of faith is crucial; a natural approach cannot prove or disprove the presence of “miracle.” The timing and content of the process can be miraculous, even though the event may seem natural. The revelatory significance is also important. In every case God performed the miracle not merely as a “wonder” to inspire awe but as a “sign” to draw people to himself.<\/p>\n<p class=\"h2\" id=\"TheVocabularyofMiracles\">The Vocabulary of Miracles<\/p>\n<p>In the OT the two main terms are “sign” and “wonder,” which often occur together (e.g., nine times in Dt alone, 4:34; 13:1; etc.). More than one Hebrew term is used for “wonder”—one referring to it as an act of supernatural power and another as being beyond man’s understanding. On the whole, they are used synonymously for God’s providential acts within history. The “sign” refers to an act that occurs as a token or pledge of God’s control over events and as a revelation of God’s presence with his people.<\/p>\n<p>The NT uses the same basic idiom, “signs and wonders,” with the same general thrust (cf. Mt 24:24; Mk 13:22; Jn 4:48; Acts 2:43). A third term is that for “power” or miracle, and this becomes the predominant term in the synoptic Gospels. It signifies the mighty act itself by which God is revealed in Christ. A fourth term is “work,” which along with “sign” is preferred in the Gospel of John. This term is used in John to show that in Jesus the work of the Father is revealed. While the terms are often synonymous (the first three occur together in Rom 15:19-20; 2 Thes 2:9; Heb 2:4), they designate three different aspects of miracles. “Signs” point to the theological meaning of miracle as a revelation of God; “power,” to the force behind the act; “work,” to the person behind it; and “wonder,” to its awesome effect on the observer.<\/p>\n<p class=\"h2\" id=\"MiraclesintheOldTestament\">Miracles in the Old Testament<\/p>\n<p>To the Hebrew, a miracle was nothing more nor less than an act of God. Therefore, nature herself was a miracle (Jb 5:9-10; Pss 89:6; 106:2), and an act of kindness or victory over one’s enemies is so described (Gn 24:12-27; 1 Sm 14:23). The natural order is totally under Yahweh’s control, so a miracle was observable not because of its supernatural nature but because of its character as part of the divine revelation. This connection with salvation history is crucial, for Israel at all times tried to guard against a desire for the spectacular. Deuteronomy 13:1-4 warns against accepting a wonder as authenticating a prophet; rather, the authentication must come from the fact that he worships Yahweh.<\/p>\n<p>Miracles in the OT are restricted to critical periods of redemptive history. Many have discussed the act of Creation as the first miracle, but in actuality it is not presented as such in the Genesis account. A miracle is signified by its revelatory significance and\/or its connection with crucial points in the history of God’s people—the exodus, the conquest of Jordan, the battle against the insidious Baal worship of the prophetic period. Creation is characterized by one major theme: a chronicle of the beginnings. The miracles of Genesis—striking blind the inhabitants of Sodom, the Flood, Babel—all signify the wrath of God upon those who have turned against him. This is the other side of redemptive history, the judgment of God upon those who are not his people.<\/p>\n<p>The miracles of the exodus account have two foci: The plagues represent the absolute power of Yahweh over the gods of Egypt, and the miracles of the wilderness show God’s absolute care and protection of his people. The plagues are particularly interesting because each one is directed at one of the gods of Egypt and reveals Yahweh as the only potentate. The basic theme is found in Exodus 7:5 and is repeated throughout the account (cf. 7:17; 8:6, 18; 9:14-16, 29; 12:12): “When I show the Egyptians my power and force them to let the Israelites go, they will realize that I am the <span>Lord<\/span>” (<span>nlt<\/span>). In this regard they were directed not only at the Egyptians but also to the Israelites, who needed to know that their God would vindicate them against the Egyptians. This is borne out in the major miracle, the crossing of the Red Sea. The plagues themselves show a gradual increase in severity.<\/p>\n<p>The wilderness miracles are intimately connected to the basic theme of the wandering narratives, the trial of Israel in times of desperate need and God’s providential protection of his people when they turn to him. The basic organization of the stories concerns the need itself, which leads to Israel’s complaint; this is followed by Moses’ intercession and then by God’s sovereign intervention. The miracles are interspersed with other stories that tell of God’s punishment when the people’s murmuring tries him too far. The miracle is God’s self-revelation regarding his involvement in the needs of his own; Israel must then respond, and her response determines her blessing or punishment at the hands of Yahweh.<\/p>\n<p>Miracles are conspicuously absent in the period of the united monarchy. This was a time of self-sufficiency, when God worked through the monarchy and did not intervene directly in the life of the nation. The reason is that Israel’s eschatological hopes had been realized and made concrete in the presence of the Holy City and the temple.<\/p>\n<p>It was different during the prophetic period. In the lives of Elijah and Elisha, miracles were predominant. This was a time of apostasy, and under the reign of Ahab and Jezebel the nation turned to paganism and the worship of Baal. The very existence of the Hebraic religion seemed to be threatened, and so the times called for extraordinary measures. Here the wondrous nature of the miracles is more evident than anywhere else in the OT. There are conscious allusions to the exodus miracles, perhaps looking to Elijah as a new Moses reinstituting the true worship of Yahweh. Parallels are seen in the challenge to the priests of Baal (1 Kgs 18; cf. Ex 7); the revelation of God on Mt Horeb with the wind, earthquake, and fire (1 Kgs 19; cf. Ex 19); and the parting of the Jordan (2 Kgs 2:10-14; cf. Ex 14). Many of the miracles were intended to demonstrate the impotence of Baal, such as the drought, the contest on Mt Carmel, and the miraculous sustenance supplied by God. Again, God’s actions within history were part of his self-revelation, the vindication of his messengers, and the punishment of his enemies.<\/p>\n<p>Miracles are infrequent in the writing prophets, perhaps due to the proclamation form of the writings (i.e., they dealt with message rather than deeds). The two major exceptions (apart from the recovery of Hezekiah chronicled in Is 38) are Jonah and Daniel. In Jonah, the miracle is addressed not to the Ninevites but to the Israelites, who are called back to their covenant obligations as the spokesmen for Yahweh. In Daniel the direction is reversed, and the situation is the same as that in Exodus or Kings. The miracles are directed to the Babylonians and Persians and have the same foci as the earlier events of the exodus and Elijah-Elisha chronicles, that is, the supremacy of Yahweh over the foreign gods and the vindication of his messengers. This is the third and final time of crisis and illustrates the major theological use of miracles in the OT.<\/p>\n<p class=\"h2\" id=\"MiraclesintheNewTestament\">Miracles in the New Testament<\/p>\n<p>The presence of the miraculous has a similar purpose in the NT; it occurred at a crisis point in salvation history to authenticate the presence of God in historical acts. It differs, however, in that it is transcended by the presence of the very Son of God, who himself is the greatest miracle of all. God now has not only acted in history; he has entered history and has turned it to himself. The parallels with the exodus events are obvious and show that the miracles of Jesus paved the way for the entrance of the new covenant in the same way that the exodus miracles prepared for the old.<\/p>\n\n<h5>Jesus’ Understanding<\/h5>\n<p>Jesus stressed the connection between his miraculous ministry, especially the casting out of demons (exorcism), and the coming of the kingdom of God. As in the OT, the miracles signify the presence of God, but here it is more direct and also signals the inauguration of his kingdom (Mt 12:28). As such, then, the exorcism miracles mean the binding of Satan and the institution of the reign of God (Mk 3:23-27). At the same time all the miracles signify the dawning of the age of salvation, as expressed in Jesus’ inaugural address at Nazareth (Lk 4:18-21, from Is 61:1-2).<\/p>\n<p>Yet these miracles are not automatic signposts to the act of God; they must be interpreted by faith. Jesus was well aware of the presence of other miracles in his day (Mt 12:27) and so stressed the presence of faith in the healing miracles (Mk 5:32; 10:52). This faith must be directed to the presence of God in the event and in Jesus himself. The necessity of faith also helps to understand Jesus’ refusal to provide his contemporaries with a “sign” (Mk 8:11-12); miracles could never “prove” the presence of God. For a better understanding of the connection between faith and miracles, it is best to note each Evangelist’s individual portrait of the theological use of miracles.<\/p>\n<h5>Miracles in Mark<\/h5>\n<p>Mark, the first of the four Gospels to be written, has often been called the “action Gospel” because of its emphasis on Jesus’ deeds rather than his teaching. This is also true regarding Jesus’ miracles, for Mark contains more proportionately than any of the others. There are five groups or five kinds of miracles in Mark. The first group centers on Jesus’ authority over demons (Mk 1:21-39). The second concerns Jesus’ authority over the law and conflict with his opponents (1:40–3:6). They result in fame but occasion his refusal to allow his true identity as Son of God to be known. The third group (3:7-30) contains exorcisms and the Beelzebub controversy, centering on his power over Satan. The fourth group (4:35–6:43) contains especially powerful miracles (stilling the storm, the Gaderene demoniac, the raising of Jairus’s daughter) and probably centers on the disciples, as Jesus thereby reveals to them the meaning of the kingdom and seeks to overcome their own spiritual dullness. The fifth and final group (6:30–8:26) continues the theme of the disciples’ misunderstanding and prepares the way for the Passion, with the message regarding the bread, blindness, and the judgment of God.<\/p>\n<p>The miracles in Mark center on conflict, first with Jesus’ opponents and then with his own disciples. While the miracles are harbingers of God’s kingdom, their purpose is to force an encounter with Jesus’ true significance. They do not show Jesus as a Hellenistic wonder worker; in fact, they lead only to amazement and then disbelief in those who do not have faith. Jesus’ personhood has been hidden and can only be understood in light of the cross. The miracles are not proofs but powers; God does not authenticate himself through them but shows himself to those with eyes to see.<\/p>\n<h5>Miracles in Matthew<\/h5>\n<p>Matthew’s is the teaching Gospel, where dialogue takes precedence over action. Matthew compresses Mark’s narrative in order to make room for didactic material. Therefore, his stress is on the theological implications of faith rather than on the results they contain. Matthew’s groups of miracles are isometric to teaching passages, in keeping with his general practice of combining narrative portions and organizing them around didactic sections. The first group (chs 8–9) combines miracles from Mark’s first, second, and fourth groups and stresses Jesus’ significance as the servant of Yahweh who exercises sovereign power and forgives sins. The secondary theme teaches discipleship and shows the awakening faith of the disciples and their involvement in Jesus’ ministry. The second group (ch 12) centers on his authority over the law (the man with the withered hand) and over Satan (the Beelzebub controversy). The third group (chs 14–15) parallels Mark’s fifth group but has a different purpose. Rather than arousing conflict, the disciples are seen in positive guise, actively involved in the Master’s work. So the disciples become the means by which Jesus’ ministry is continued. Therefore, the disciples are involved as “learners” (the meaning of “disciple”) in his miraculous ministry.<\/p>\n<h5>Miracles in Luke<\/h5>\n<p>Luke-Acts is remarkable and extremely important because it establishes beyond dispute the early church’s belief that it was in absolute continuity with Jesus and was continuing the work of God in the world. Luke’s major stress is on salvation history, and so one of his major stylistic methods for showing this direct connection is miraculous deeds. Especially enlightening here is Acts 9:32-42, where in two healing miracles Peter duplicated the Lord’s miracles (the paralytic Aeneas, Lk 5:18-26; the raising of Dorcas, Lk 8:49-56).<\/p>\n<p>From this respect also Luke returns to Mark’s interest in the deed more than the teaching. However, Luke goes even further than Mark, for the miracles validate Jesus more directly. The first group follows the inaugural address (4:18-22), which itself presents the miraculous deeds as authenticating signposts to Jesus’ personhood. They center on Jesus’ power and authority (vv 31-41) and validate God’s power in Jesus (5:17; 8:39) as well as faith in Jesus (seen in the “praise” motif, 5:25; 7:16; etc., but especially in Acts 9:35; 13:12; 19:17). The presence of “fear” at the miracles is a human response to having witnessed God’s power (Lk 5:26; 7:16; 8:35-37; 24:5). The call to the disciples occurs in the presence of miracles (5:1-11, at the miraculous catch of fish; vv 27-28, after the healing of the bedridden paralytic).<\/p>\n<p>Therefore, Luke views miracles as having redemptive significance. However, this is not contrary to Mark’s picture. Luke still avoids picturing Jesus as a mere wonder worker; Jesus still refuses to satisfy people’s curiosity for an external sign (Lk 11:29-32; cf. also 9:9), and in the parable of the rich man and Lazarus (16:19-31) he teaches that the unbelieving heart can never be convinced by such events. Nevertheless, they can lead to repentance (10:13-16).<\/p>\n<h5>Miracles in John<\/h5>\n<p>John is the most directly theological of the Evangelists, and miracles are characteristically given a distinctive Johannine coloring. In the Synoptics, miracles are “acts of power” signifying the entrance of God’s reign into this world via Jesus; thereby, Jesus establishes Satan’s defeat and God’s sovereign control of history. John, however, contains no exorcisms, and the miracles are seen as “signs.” At the same time miracles are part of the larger category of “works” (the other term for miracles used in John), by which Jesus shows the Father’s presence in himself (Jn 10:32, 37-39; 14:10) and they give witness to Jesus as the sent one (5:36; 10:25, 38).<\/p>\n<p>John selects only seven “sign miracles” from many others (20:30) and uses them as part of the thematic development in the respective section of each. For instance, changing the water into wine is a messianic act, signifying the outpouring of the kingdom blessing in the ministry of Jesus, the Messiah (ch 2); the multiplication of the loaves builds upon the “bread of life” and points to the messianic banquet as spiritually present in Jesus (ch 6).<\/p>\n<p>The paradoxical nature of miracles in the Synoptics is even greater in John. He gives more stress to the wondrous nature of the events by providing such details as the stupendous amount of water changed into wine (2:6, approximately 120 gallons, or 454.2 liters); the distance over which Jesus’ healing power works (4:46, almost 20 miles, or 32.2 kilometers); the length of time the man of Bethesda had been lame (5:5, 38 years; cf. 9:1, where the man had been born blind); the amount of bread needed to feed the 5,000 (6:7, where Philip said 200 denarii, or days’ wages, would not have bought enough); and the proof of Lazarus’s death (11:39; he had already begun to decay). John has a great interest in the miraculous. Yet at the same time there is even greater stress on the inadequacy of miracles for faith. The miracles as “signs” have saving value and point to the true significance of Jesus but are related to an awakening faith and in themselves are insufficient (2:11; 4:50). They have christological force, looking to Jesus’ sonship and the Father’s authentication of him but are based on the soteriological decision of the individual. As “signs,” they contain the very presence of God in Jesus, the spiritual reality of the “sight” and “life” he brings (9:35-38; 11:24-26). Yet their purpose is to divide the audience and confront it with the necessity of decision. Two camps result—those seeking understanding and those considering only the outward aspects. Some refuse to consider the signs, and thus they reject them (3:18-21; 11:47-50), while others see them shallowly as mere wonders and fail to see in them the true significance of Jesus (2:23-25; 4:45). On the other hand, some view them with the eye of faith and go on to a realization of his personhood (2:11; 5:36-46; 11:42). In John the highest faith of all is that which does not need external stimulation (20:29).<\/p>\n<h5>Miracles in the Rest of the New Testament<\/h5>\n<p>Apart from Acts, several passages in the NT speak of the value of miracles. Paul in 2 Corinthians 12:12 and Romans 15:18-19 considered them as “sign-gifts,” which authenticated the divine authority of the “true apostle.” He listed healing and miracles as specific “gifts of the Spirit” in 1 Corinthians 12:9-10. In Galatians 3:5 he considered them evidence for the presence of the Spirit. The author of the letter to the Hebrews in 2:4 said “God bore witness” to the true message of salvation via miracles. Therefore, in the apostolic age the miracles of God’s servants were seen more directly as authenticating signs of God’s action in his messengers.<\/p>\n<p><em>See also<\/em> Sign; Spiritual Gifts.<\/p>","content_en":"<h3>MIRACLE<\/h3>\n<p>A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scripture the element of faith is crucial; a natural approach cannot prove or disprove the presence of “miracle.” The timing and content of the process can be miraculous, even though the event may seem natural. The revelatory significance is also important. In every case God performed the miracle not merely as a “wonder” to inspire awe but as a “sign” to draw people to himself.<\/p>\n<p class=\"h2\" id=\"TheVocabularyofMiracles\">The Vocabulary of Miracles<\/p>\n<p>In the OT the two main terms are “sign” and “wonder,” which often occur together (e.g., nine times in Dt alone, 4:34; 13:1; etc.). More than one Hebrew term is used for “wonder”—one referring to it as an act of supernatural power and another as being beyond man’s understanding. On the whole, they are used synonymously for God’s providential acts within history. The “sign” refers to an act that occurs as a token or pledge of God’s control over events and as a revelation of God’s presence with his people.<\/p>\n<p>The NT uses the same basic idiom, “signs and wonders,” with the same general thrust (cf. Mt 24:24; Mk 13:22; Jn 4:48; Acts 2:43). A third term is that for “power” or miracle, and this becomes the predominant term in the synoptic Gospels. It signifies the mighty act itself by which God is revealed in Christ. A fourth term is “work,” which along with “sign” is preferred in the Gospel of John. This term is used in John to show that in Jesus the work of the Father is revealed. While the terms are often synonymous (the first three occur together in Rom 15:19-20; 2 Thes 2:9; Heb 2:4), they designate three different aspects of miracles. “Signs” point to the theological meaning of miracle as a revelation of God; “power,” to the force behind the act; “work,” to the person behind it; and “wonder,” to its awesome effect on the observer.<\/p>\n<p class=\"h2\" id=\"MiraclesintheOldTestament\">Miracles in the Old Testament<\/p>\n<p>To the Hebrew, a miracle was nothing more nor less than an act of God. Therefore, nature herself was a miracle (Jb 5:9-10; Pss 89:6; 106:2), and an act of kindness or victory over one’s enemies is so described (Gn 24:12-27; 1 Sm 14:23). The natural order is totally under Yahweh’s control, so a miracle was observable not because of its supernatural nature but because of its character as part of the divine revelation. This connection with salvation history is crucial, for Israel at all times tried to guard against a desire for the spectacular. Deuteronomy 13:1-4 warns against accepting a wonder as authenticating a prophet; rather, the authentication must come from the fact that he worships Yahweh.<\/p>\n<p>Miracles in the OT are restricted to critical periods of redemptive history. Many have discussed the act of Creation as the first miracle, but in actuality it is not presented as such in the Genesis account. A miracle is signified by its revelatory significance and\/or its connection with crucial points in the history of God’s people—the exodus, the conquest of Jordan, the battle against the insidious Baal worship of the prophetic period. Creation is characterized by one major theme: a chronicle of the beginnings. The miracles of Genesis—striking blind the inhabitants of Sodom, the Flood, Babel—all signify the wrath of God upon those who have turned against him. This is the other side of redemptive history, the judgment of God upon those who are not his people.<\/p>\n<p>The miracles of the exodus account have two foci: The plagues represent the absolute power of Yahweh over the gods of Egypt, and the miracles of the wilderness show God’s absolute care and protection of his people. The plagues are particularly interesting because each one is directed at one of the gods of Egypt and reveals Yahweh as the only potentate. The basic theme is found in Exodus 7:5 and is repeated throughout the account (cf. 7:17; 8:6, 18; 9:14-16, 29; 12:12): “When I show the Egyptians my power and force them to let the Israelites go, they will realize that I am the <span>Lord<\/span>” (<span>nlt<\/span>). In this regard they were directed not only at the Egyptians but also to the Israelites, who needed to know that their God would vindicate them against the Egyptians. This is borne out in the major miracle, the crossing of the Red Sea. The plagues themselves show a gradual increase in severity.<\/p>\n<p>The wilderness miracles are intimately connected to the basic theme of the wandering narratives, the trial of Israel in times of desperate need and God’s providential protection of his people when they turn to him. The basic organization of the stories concerns the need itself, which leads to Israel’s complaint; this is followed by Moses’ intercession and then by God’s sovereign intervention. The miracles are interspersed with other stories that tell of God’s punishment when the people’s murmuring tries him too far. The miracle is God’s self-revelation regarding his involvement in the needs of his own; Israel must then respond, and her response determines her blessing or punishment at the hands of Yahweh.<\/p>\n<p>Miracles are conspicuously absent in the period of the united monarchy. This was a time of self-sufficiency, when God worked through the monarchy and did not intervene directly in the life of the nation. The reason is that Israel’s eschatological hopes had been realized and made concrete in the presence of the Holy City and the temple.<\/p>\n<p>It was different during the prophetic period. In the lives of Elijah and Elisha, miracles were predominant. This was a time of apostasy, and under the reign of Ahab and Jezebel the nation turned to paganism and the worship of Baal. The very existence of the Hebraic religion seemed to be threatened, and so the times called for extraordinary measures. Here the wondrous nature of the miracles is more evident than anywhere else in the OT. There are conscious allusions to the exodus miracles, perhaps looking to Elijah as a new Moses reinstituting the true worship of Yahweh. Parallels are seen in the challenge to the priests of Baal (1 Kgs 18; cf. Ex 7); the revelation of God on Mt Horeb with the wind, earthquake, and fire (1 Kgs 19; cf. Ex 19); and the parting of the Jordan (2 Kgs 2:10-14; cf. Ex 14). Many of the miracles were intended to demonstrate the impotence of Baal, such as the drought, the contest on Mt Carmel, and the miraculous sustenance supplied by God. Again, God’s actions within history were part of his self-revelation, the vindication of his messengers, and the punishment of his enemies.<\/p>\n<p>Miracles are infrequent in the writing prophets, perhaps due to the proclamation form of the writings (i.e., they dealt with message rather than deeds). The two major exceptions (apart from the recovery of Hezekiah chronicled in Is 38) are Jonah and Daniel. In Jonah, the miracle is addressed not to the Ninevites but to the Israelites, who are called back to their covenant obligations as the spokesmen for Yahweh. In Daniel the direction is reversed, and the situation is the same as that in Exodus or Kings. The miracles are directed to the Babylonians and Persians and have the same foci as the earlier events of the exodus and Elijah-Elisha chronicles, that is, the supremacy of Yahweh over the foreign gods and the vindication of his messengers. This is the third and final time of crisis and illustrates the major theological use of miracles in the OT.<\/p>\n<p class=\"h2\" id=\"MiraclesintheNewTestament\">Miracles in the New Testament<\/p>\n<p>The presence of the miraculous has a similar purpose in the NT; it occurred at a crisis point in salvation history to authenticate the presence of God in historical acts. It differs, however, in that it is transcended by the presence of the very Son of God, who himself is the greatest miracle of all. God now has not only acted in history; he has entered history and has turned it to himself. The parallels with the exodus events are obvious and show that the miracles of Jesus paved the way for the entrance of the new covenant in the same way that the exodus miracles prepared for the old.<\/p>\n\n<h5>Jesus’ Understanding<\/h5>\n<p>Jesus stressed the connection between his miraculous ministry, especially the casting out of demons (exorcism), and the coming of the kingdom of God. As in the OT, the miracles signify the presence of God, but here it is more direct and also signals the inauguration of his kingdom (Mt 12:28). As such, then, the exorcism miracles mean the binding of Satan and the institution of the reign of God (Mk 3:23-27). At the same time all the miracles signify the dawning of the age of salvation, as expressed in Jesus’ inaugural address at Nazareth (Lk 4:18-21, from Is 61:1-2).<\/p>\n<p>Yet these miracles are not automatic signposts to the act of God; they must be interpreted by faith. Jesus was well aware of the presence of other miracles in his day (Mt 12:27) and so stressed the presence of faith in the healing miracles (Mk 5:32; 10:52). This faith must be directed to the presence of God in the event and in Jesus himself. The necessity of faith also helps to understand Jesus’ refusal to provide his contemporaries with a “sign” (Mk 8:11-12); miracles could never “prove” the presence of God. For a better understanding of the connection between faith and miracles, it is best to note each Evangelist’s individual portrait of the theological use of miracles.<\/p>\n<h5>Miracles in Mark<\/h5>\n<p>Mark, the first of the four Gospels to be written, has often been called the “action Gospel” because of its emphasis on Jesus’ deeds rather than his teaching. This is also true regarding Jesus’ miracles, for Mark contains more proportionately than any of the others. There are five groups or five kinds of miracles in Mark. The first group centers on Jesus’ authority over demons (Mk 1:21-39). The second concerns Jesus’ authority over the law and conflict with his opponents (1:40–3:6). They result in fame but occasion his refusal to allow his true identity as Son of God to be known. The third group (3:7-30) contains exorcisms and the Beelzebub controversy, centering on his power over Satan. The fourth group (4:35–6:43) contains especially powerful miracles (stilling the storm, the Gaderene demoniac, the raising of Jairus’s daughter) and probably centers on the disciples, as Jesus thereby reveals to them the meaning of the kingdom and seeks to overcome their own spiritual dullness. The fifth and final group (6:30–8:26) continues the theme of the disciples’ misunderstanding and prepares the way for the Passion, with the message regarding the bread, blindness, and the judgment of God.<\/p>\n<p>The miracles in Mark center on conflict, first with Jesus’ opponents and then with his own disciples. While the miracles are harbingers of God’s kingdom, their purpose is to force an encounter with Jesus’ true significance. They do not show Jesus as a Hellenistic wonder worker; in fact, they lead only to amazement and then disbelief in those who do not have faith. Jesus’ personhood has been hidden and can only be understood in light of the cross. The miracles are not proofs but powers; God does not authenticate himself through them but shows himself to those with eyes to see.<\/p>\n<h5>Miracles in Matthew<\/h5>\n<p>Matthew’s is the teaching Gospel, where dialogue takes precedence over action. Matthew compresses Mark’s narrative in order to make room for didactic material. Therefore, his stress is on the theological implications of faith rather than on the results they contain. Matthew’s groups of miracles are isometric to teaching passages, in keeping with his general practice of combining narrative portions and organizing them around didactic sections. The first group (chs 8–9) combines miracles from Mark’s first, second, and fourth groups and stresses Jesus’ significance as the servant of Yahweh who exercises sovereign power and forgives sins. The secondary theme teaches discipleship and shows the awakening faith of the disciples and their involvement in Jesus’ ministry. The second group (ch 12) centers on his authority over the law (the man with the withered hand) and over Satan (the Beelzebub controversy). The third group (chs 14–15) parallels Mark’s fifth group but has a different purpose. Rather than arousing conflict, the disciples are seen in positive guise, actively involved in the Master’s work. So the disciples become the means by which Jesus’ ministry is continued. Therefore, the disciples are involved as “learners” (the meaning of “disciple”) in his miraculous ministry.<\/p>\n<h5>Miracles in Luke<\/h5>\n<p>Luke-Acts is remarkable and extremely important because it establishes beyond dispute the early church’s belief that it was in absolute continuity with Jesus and was continuing the work of God in the world. Luke’s major stress is on salvation history, and so one of his major stylistic methods for showing this direct connection is miraculous deeds. Especially enlightening here is Acts 9:32-42, where in two healing miracles Peter duplicated the Lord’s miracles (the paralytic Aeneas, Lk 5:18-26; the raising of Dorcas, Lk 8:49-56).<\/p>\n<p>From this respect also Luke returns to Mark’s interest in the deed more than the teaching. However, Luke goes even further than Mark, for the miracles validate Jesus more directly. The first group follows the inaugural address (4:18-22), which itself presents the miraculous deeds as authenticating signposts to Jesus’ personhood. They center on Jesus’ power and authority (vv 31-41) and validate God’s power in Jesus (5:17; 8:39) as well as faith in Jesus (seen in the “praise” motif, 5:25; 7:16; etc., but especially in Acts 9:35; 13:12; 19:17). The presence of “fear” at the miracles is a human response to having witnessed God’s power (Lk 5:26; 7:16; 8:35-37; 24:5). The call to the disciples occurs in the presence of miracles (5:1-11, at the miraculous catch of fish; vv 27-28, after the healing of the bedridden paralytic).<\/p>\n<p>Therefore, Luke views miracles as having redemptive significance. However, this is not contrary to Mark’s picture. Luke still avoids picturing Jesus as a mere wonder worker; Jesus still refuses to satisfy people’s curiosity for an external sign (Lk 11:29-32; cf. also 9:9), and in the parable of the rich man and Lazarus (16:19-31) he teaches that the unbelieving heart can never be convinced by such events. Nevertheless, they can lead to repentance (10:13-16).<\/p>\n<h5>Miracles in John<\/h5>\n<p>John is the most directly theological of the Evangelists, and miracles are characteristically given a distinctive Johannine coloring. In the Synoptics, miracles are “acts of power” signifying the entrance of God’s reign into this world via Jesus; thereby, Jesus establishes Satan’s defeat and God’s sovereign control of history. John, however, contains no exorcisms, and the miracles are seen as “signs.” At the same time miracles are part of the larger category of “works” (the other term for miracles used in John), by which Jesus shows the Father’s presence in himself (Jn 10:32, 37-39; 14:10) and they give witness to Jesus as the sent one (5:36; 10:25, 38).<\/p>\n<p>John selects only seven “sign miracles” from many others (20:30) and uses them as part of the thematic development in the respective section of each. For instance, changing the water into wine is a messianic act, signifying the outpouring of the kingdom blessing in the ministry of Jesus, the Messiah (ch 2); the multiplication of the loaves builds upon the “bread of life” and points to the messianic banquet as spiritually present in Jesus (ch 6).<\/p>\n<p>The paradoxical nature of miracles in the Synoptics is even greater in John. He gives more stress to the wondrous nature of the events by providing such details as the stupendous amount of water changed into wine (2:6, approximately 120 gallons, or 454.2 liters); the distance over which Jesus’ healing power works (4:46, almost 20 miles, or 32.2 kilometers); the length of time the man of Bethesda had been lame (5:5, 38 years; cf. 9:1, where the man had been born blind); the amount of bread needed to feed the 5,000 (6:7, where Philip said 200 denarii, or days’ wages, would not have bought enough); and the proof of Lazarus’s death (11:39; he had already begun to decay). John has a great interest in the miraculous. Yet at the same time there is even greater stress on the inadequacy of miracles for faith. The miracles as “signs” have saving value and point to the true significance of Jesus but are related to an awakening faith and in themselves are insufficient (2:11; 4:50). They have christological force, looking to Jesus’ sonship and the Father’s authentication of him but are based on the soteriological decision of the individual. As “signs,” they contain the very presence of God in Jesus, the spiritual reality of the “sight” and “life” he brings (9:35-38; 11:24-26). Yet their purpose is to divide the audience and confront it with the necessity of decision. Two camps result—those seeking understanding and those considering only the outward aspects. Some refuse to consider the signs, and thus they reject them (3:18-21; 11:47-50), while others see them shallowly as mere wonders and fail to see in them the true significance of Jesus (2:23-25; 4:45). On the other hand, some view them with the eye of faith and go on to a realization of his personhood (2:11; 5:36-46; 11:42). In John the highest faith of all is that which does not need external stimulation (20:29).<\/p>\n<h5>Miracles in the Rest of the New Testament<\/h5>\n<p>Apart from Acts, several passages in the NT speak of the value of miracles. Paul in 2 Corinthians 12:12 and Romans 15:18-19 considered them as “sign-gifts,” which authenticated the divine authority of the “true apostle.” He listed healing and miracles as specific “gifts of the Spirit” in 1 Corinthians 12:9-10. In Galatians 3:5 he considered them evidence for the presence of the Spirit. The author of the letter to the Hebrews in 2:4 said “God bore witness” to the true message of salvation via miracles. Therefore, in the apostolic age the miracles of God’s servants were seen more directly as authenticating signs of God’s action in his messengers.<\/p>\n<p><em>See also<\/em> Sign; Spiritual Gifts.<\/p>","summary_ro":"MIRACLE A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scri...","summary_en":"MIRACLE A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scri...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":3416,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baal-Zephon","title_en":"Baal-Zephon","content_ro":"<h3>BAAL-ZEPHON<\/h3>\n<p>Area opposite the Israelites’ encampment just before they crossed the Red Sea (Ex 14:2, 9; Nm 33:7). The exact location of Baal-zephon is unknown but probably was in northeast Egypt. The name means “lord of the north,” and a shrine to a Semitic deity was presumably located there. The god Baal-zephon is mentioned in Ugaritic, Egyptian, and Phoenician writings as a sea and storm god.<\/p>","content_en":"<h3>BAAL-ZEPHON<\/h3>\n<p>Area opposite the Israelites’ encampment just before they crossed the Red Sea (Ex 14:2, 9; Nm 33:7). The exact location of Baal-zephon is unknown but probably was in northeast Egypt. The name means “lord of the north,” and a shrine to a Semitic deity was presumably located there. The god Baal-zephon is mentioned in Ugaritic, Egyptian, and Phoenician writings as a sea and storm god.<\/p>","summary_ro":"BAAL-ZEPHON Area opposite the Israelites’ encampment just before they crossed the Red Sea (Ex 14:2, 9; Nm 33:7). The exact location of Baal-zephon is unknown but probably was in northeast Egypt. The name means “lord of the north,” and a shrine to a Semitic deity was presumably located there. The god Baal-zephon is mentioned in Ugaritic, Egyptian, and Phoenician writings as a sea and storm god.","summary_en":"BAAL-ZEPHON Area opposite the Israelites’ encampment just before they crossed the Red Sea (Ex 14:2, 9; Nm 33:7). The exact location of Baal-zephon is unknown but probably was in northeast Egypt. The name means “lord of the north,” and a shrine to a Semitic deity was presumably located there. The god Baal-zephon is mentioned in Ugaritic, Egyptian, and Phoenician writings as a sea and storm god.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25703,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Migdol","title_en":"Migdol","content_ro":"<h3>MIGDOL<\/h3>\n<p>Town in the eastern delta of Lower Egypt. In the narrative of the exodus it appears between the place called Pi-hahiroth and Baal-zephon (Ex 14:2; Nm 33:7). Some scholars who think the exodus route must have taken the Israelites south into the Sinai Mountains think these three sites were somewhere near Suez. Others who think the Serbonitic Lake is the Reed Sea accept the identification of this Migdol with that mentioned by Jeremiah as the dwelling place of exiled Jews in the sixth century <span>BC<\/span> (Jer 44:1; 46:14). That place must be identical with the Migdol that represents the north (eastern) extremity of Egypt in juxtaposition to Syene in the far south (Ez 29:10; 30:6). Not all scholars agree on whether Migdol is a single location or two separate locations. Nonbiblical sources refer to Migdol—for example, Papyrus Anastasi 5.19, where it appears in association with Succoth in a message about runaway slaves. It also appears on the wall relief of Seti I as a fortress between Sillo (Sele) and the other northern Sinai forts. The Antonine Itinerary places Magdolo between Pelusium and Sele, which would make the equation with Tell el-Heir, 12 miles (19.3 kilometers) north, most likely.<\/p>","content_en":"<h3>MIGDOL<\/h3>\n<p>Town in the eastern delta of Lower Egypt. In the narrative of the exodus it appears between the place called Pi-hahiroth and Baal-zephon (Ex 14:2; Nm 33:7). Some scholars who think the exodus route must have taken the Israelites south into the Sinai Mountains think these three sites were somewhere near Suez. Others who think the Serbonitic Lake is the Reed Sea accept the identification of this Migdol with that mentioned by Jeremiah as the dwelling place of exiled Jews in the sixth century <span>BC<\/span> (Jer 44:1; 46:14). That place must be identical with the Migdol that represents the north (eastern) extremity of Egypt in juxtaposition to Syene in the far south (Ez 29:10; 30:6). Not all scholars agree on whether Migdol is a single location or two separate locations. Nonbiblical sources refer to Migdol—for example, Papyrus Anastasi 5.19, where it appears in association with Succoth in a message about runaway slaves. It also appears on the wall relief of Seti I as a fortress between Sillo (Sele) and the other northern Sinai forts. The Antonine Itinerary places Magdolo between Pelusium and Sele, which would make the equation with Tell el-Heir, 12 miles (19.3 kilometers) north, most likely.<\/p>","summary_ro":"MIGDOL Town in the eastern delta of Lower Egypt. In the narrative of the exodus it appears between the place called Pi-hahiroth and Baal-zephon (Ex 14:2; Nm 33:7). Some scholars who think the exodus route must have taken the Israelites south into the Sinai Mountains think these three sites were somewhere near Suez. Others who think the Serbonitic Lake is the Reed Sea accept the identification of this Migdol with that mentioned by Jeremiah as the dwelling place of exiled Jews in the sixth cent...","summary_en":"MIGDOL Town in the eastern delta of Lower Egypt. In the narrative of the exodus it appears between the place called Pi-hahiroth and Baal-zephon (Ex 14:2; Nm 33:7). Some scholars who think the exodus route must have taken the Israelites south into the Sinai Mountains think these three sites were somewhere near Suez. Others who think the Serbonitic Lake is the Reed Sea accept the identification of this Migdol with that mentioned by Jeremiah as the dwelling place of exiled Jews in the sixth cent...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30381,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pi-Hahiroth","title_en":"Pi-Hahiroth","content_ro":"<h3>PI-HAHIROTH<\/h3>\n<p>Stopping place of the Israelites on their journey from Egypt to the Promised Land (Ex 14:2). It was here that the pursuing Egyptians overtook them (v 9), which led to the deliverance at the Red Sea. Israel never forgot how the Lord had saved them. The precise location of Pi-hahiroth is uncertain, as with Baal-zephon and Migdol, also mentioned as being in the same vicinity. After the Israelites had departed from Egypt, they camped first at Succoth in Goshen and then at Etham (Nm 33:6). After Pi-hahiroth, they journeyed three days to Marah and Elim, thought to be on the east shore of the Gulf of Suez, en route to Sinai. It seems that Pi-hahiroth was on the northeast border of Egypt, possibly on the west shore of the Bitter Lakes. Israel did not travel by the expected route of the Way of the Philistines, but southeast by the desert route (cf. 13:17-18), eventually linking up with the old Egyptian road to the copper and turquoise mines of Sinai.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>PI-HAHIROTH<\/h3>\n<p>Stopping place of the Israelites on their journey from Egypt to the Promised Land (Ex 14:2). It was here that the pursuing Egyptians overtook them (v 9), which led to the deliverance at the Red Sea. Israel never forgot how the Lord had saved them. The precise location of Pi-hahiroth is uncertain, as with Baal-zephon and Migdol, also mentioned as being in the same vicinity. After the Israelites had departed from Egypt, they camped first at Succoth in Goshen and then at Etham (Nm 33:6). After Pi-hahiroth, they journeyed three days to Marah and Elim, thought to be on the east shore of the Gulf of Suez, en route to Sinai. It seems that Pi-hahiroth was on the northeast border of Egypt, possibly on the west shore of the Bitter Lakes. Israel did not travel by the expected route of the Way of the Philistines, but southeast by the desert route (cf. 13:17-18), eventually linking up with the old Egyptian road to the copper and turquoise mines of Sinai.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","summary_ro":"PI-HAHIROTH Stopping place of the Israelites on their journey from Egypt to the Promised Land (Ex 14:2). It was here that the pursuing Egyptians overtook them (v 9), which led to the deliverance at the Red Sea. Israel never forgot how the Lord had saved them. The precise location of Pi-hahiroth is uncertain, as with Baal-zephon and Migdol, also mentioned as being in the same vicinity. After the Israelites had departed from Egypt, they camped first at Succoth in Goshen and then at Etham (Nm 33...","summary_en":"PI-HAHIROTH Stopping place of the Israelites on their journey from Egypt to the Promised Land (Ex 14:2). It was here that the pursuing Egyptians overtook them (v 9), which led to the deliverance at the Red Sea. Israel never forgot how the Lord had saved them. The precise location of Pi-hahiroth is uncertain, as with Baal-zephon and Migdol, also mentioned as being in the same vicinity. After the Israelites had departed from Egypt, they camped first at Succoth in Goshen and then at Etham (Nm 33...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39575,"type":"map","type_label":"Hartă","type_icon":"🗺️","type_color":"#2d7d46","title_ro":"Key Places in the Exodus","title_en":"Key Places in the Exodus","content_ro":"<p><\/p>\n <p><strong>Key Places in the Exodus<\/strong><\/p>\n<p>The Israelites left Succoth and camped first at Etham before going toward Baal-zephon to camp by the sea (14:2). God miraculously brought them across the sea, into the Shur Desert (15:22). After stopping at the oasis of Elim, the people moved into the Sin Desert (16:1).<\/p>","content_en":"<p><\/p>\n <p><strong>Key Places in the Exodus<\/strong><\/p>\n<p>The Israelites left Succoth and camped first at Etham before going toward Baal-zephon to camp by the sea (14:2). God miraculously brought them across the sea, into the Shur Desert (15:22). After stopping at the oasis of Elim, the people moved into the Sin Desert (16:1).<\/p>","summary_ro":"Key Places in the Exodus The Israelites left Succoth and camped first at Etham before going toward Baal-zephon to camp by the sea (14:2). God miraculously brought them across the sea, into the Shur Desert (15:22). After stopping at the oasis of Elim, the people moved into the Sin Desert (16:1).","summary_en":"Key Places in the Exodus The Israelites left Succoth and camped first at Etham before going toward Baal-zephon to camp by the sea (14:2). God miraculously brought them across the sea, into the Shur Desert (15:22). After stopping at the oasis of Elim, the people moved into the Sin Desert (16:1).","source":"Maps\/Maps.xml","external_url":"artfiles\/Exo13_17.pdf","has_map":true,"has_picture":false},{"id":43762,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:2","title_en":"Study Note: Exodul 14:2","content_ro":"<p><strong>14:2<\/strong> The precise locations of <em>Pi-hahiroth<\/em><em>,<\/em> <em>Migdol<\/em><em>,<\/em> and <em>Baal-zephon<\/em> are unknown. • <em>the sea:<\/em> See study note on 13:18.<\/p>","content_en":"<p><strong>14:2<\/strong> The precise locations of <em>Pi-hahiroth<\/em><em>,<\/em> <em>Migdol<\/em><em>,<\/em> and <em>Baal-zephon<\/em> are unknown. • <em>the sea:<\/em> See study note on 13:18.<\/p>","summary_ro":"14:2 The precise locations of Pi-hahiroth, Migdol, and Baal-zephon are unknown. • the sea: See study note on 13:18.","summary_en":"14:2 The precise locations of Pi-hahiroth, Migdol, and Baal-zephon are unknown. • the sea: See study note on 13:18.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71388,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:2","title_en":"Study Note: Exodul 14:2","content_ro":"<p><strong>14:2<\/strong> The precise locations of <em>Pi-hahiroth<\/em><em>,<\/em> <em>Migdol<\/em><em>,<\/em> and <em>Baal-zephon<\/em> are unknown. • <em>the sea:<\/em> See study note on 13:18.<\/p>","content_en":"<p><strong>14:2<\/strong> The precise locations of <em>Pi-hahiroth<\/em><em>,<\/em> <em>Migdol<\/em><em>,<\/em> and <em>Baal-zephon<\/em> are unknown. • <em>the sea:<\/em> See study note on 13:18.<\/p>","summary_ro":"14:2 The precise locations of Pi-hahiroth, Migdol, and Baal-zephon are unknown. • the sea: See study note on 13:18.","summary_en":"14:2 The precise locations of Pi-hahiroth, Migdol, and Baal-zephon are unknown. • the sea: See study note on 13:18.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99014,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:2","title_en":"Study Note: Exodul 14:2","content_ro":"<p><strong>14:2<\/strong> The precise locations of <em>Pi-hahiroth<\/em><em>,<\/em> <em>Migdol<\/em><em>,<\/em> and <em>Baal-zephon<\/em> are unknown. • <em>the sea:<\/em> See study note on 13:18.<\/p>","content_en":"<p><strong>14:2<\/strong> The precise locations of <em>Pi-hahiroth<\/em><em>,<\/em> <em>Migdol<\/em><em>,<\/em> and <em>Baal-zephon<\/em> are unknown. • <em>the sea:<\/em> See study note on 13:18.<\/p>","summary_ro":"14:2 The precise locations of Pi-hahiroth, Migdol, and Baal-zephon are unknown. • the sea: See study note on 13:18.","summary_en":"14:2 The precise locations of Pi-hahiroth, Migdol, and Baal-zephon are unknown. • the sea: See study note on 13:18.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126640,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:2","title_en":"Study Note: Exodul 14:2","content_ro":"<p><strong>14:2<\/strong> The precise locations of <em>Pi-hahiroth<\/em><em>,<\/em> <em>Migdol<\/em><em>,<\/em> and <em>Baal-zephon<\/em> are unknown. • <em>the sea:<\/em> See study note on 13:18.<\/p>","content_en":"<p><strong>14:2<\/strong> The precise locations of <em>Pi-hahiroth<\/em><em>,<\/em> <em>Migdol<\/em><em>,<\/em> and <em>Baal-zephon<\/em> are unknown. • <em>the sea:<\/em> See study note on 13:18.<\/p>","summary_ro":"14:2 The precise locations of Pi-hahiroth, Migdol, and Baal-zephon are unknown. • the sea: See study note on 13:18.","summary_en":"14:2 The precise locations of Pi-hahiroth, Migdol, and Baal-zephon are unknown. • the sea: See study note on 13:18.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":15337,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Heart*, Hardness","title_en":"of Heart*, Hardness","content_ro":"<h3>HARDNESS OF HEART*<\/h3>\n<p>A phrase signifying spiritual obstinacy.<\/p>\n<p>The first references to the hardening of the heart exemplify the fundamental features of this doctrine in Scripture. The number of times it is referred to is surprising; there are at least 20 references to the hardening of Pharaoh’s heart in the OT alone, as well as Paul’s exposition of its significance in Romans 9:17-24.<\/p>\n<p>The first reference is Exodus 4:21, where God promises Moses that he will harden Pharaoh’s heart that he might not allow the Israelites to go. This promise is repeated (see Ex 7:3; 14:4, 17) and rapidly comes to pass (7:13-14), as revelation and miracle follow one another before the eyes of Pharaoh, followed by the actual occurrence of the events God warned about, including all the judgments of the 10 plagues.<\/p>\n<p>No doubt is left in the mind of the reader, either in the exodus account itself or later, that Pharaoh’s obstinacy was an act of divine judgment on God’s part for his own external ends and purposes (Ex 9:16; Jos 11:20; cf. Rom 9:17-18). Nevertheless, it is also stated that Pharaoh hardened his own heart (Ex 8:15, 32; 9:34; 13:15), showing that the hardening process is a deliberate product of personal rebellion against revealed truth. This is a crucial aspect of the scriptural presentation of the matter; judicial hardening of the heart is not only an act of God upon the sinner’s nature but also a willful turning from the truth. The sinner is therefore responsible to God for his hardness of heart.<\/p>\n<p>The process of judicial hardening is described by Paul in Romans 1:18-32. All humans have an innate God-consciousness from which they deliberately turn away. They change the truth into a lie and suppress what truth they have. As a result, hardness of heart takes over. Paul’s expression for this is that “their foolish heart was darkened” because “God gave them up” to the results of their own sin. The results are both intellectual (“God gave them over to a reprobate mind”) and moral, as well as social or cultural. Paul uses the term “hardness of heart” in Romans 2:5 to describe the general result. It is important to note that it is not against God’s wrath or against the results of sin that the wicked are in revolt but against “truth” and against their own conscience (2:14-16).<\/p>\n<p>God often warns his people not to harden their hearts, for Scripture associates hardening with unbelief (Dt 15:7; Heb 3:8, 15; 4:7). Jesus was grieved at the callousness of his hearers’ hearts (Mk 3:5; 16:14). He referred to allowances God had made to the Jews concerning divorce because of the hardness of their hearts (Mt 19:8).<\/p>\n<p>On at least two occasions in the Gospels, judicial blindness is ascribed directly to God, and its purpose stated (Mt 13:13-15; Jn 12:39-41). Hardness of heart is therefore an aspect of the development of the fallen character, manifesting the root of rebellion (Ps 95:8; Jn 12:40; Heb 3:8, 15; 4:7). Throughout Scripture, Jewish apostasy is so described (2 Kgs 17:14; Neh 9:16-17; Heb 3:8).<\/p>\n<p><em>See also<\/em> Blindness; Judgment; Regeneration.<\/p>","content_en":"<h3>HARDNESS OF HEART*<\/h3>\n<p>A phrase signifying spiritual obstinacy.<\/p>\n<p>The first references to the hardening of the heart exemplify the fundamental features of this doctrine in Scripture. The number of times it is referred to is surprising; there are at least 20 references to the hardening of Pharaoh’s heart in the OT alone, as well as Paul’s exposition of its significance in Romans 9:17-24.<\/p>\n<p>The first reference is Exodus 4:21, where God promises Moses that he will harden Pharaoh’s heart that he might not allow the Israelites to go. This promise is repeated (see Ex 7:3; 14:4, 17) and rapidly comes to pass (7:13-14), as revelation and miracle follow one another before the eyes of Pharaoh, followed by the actual occurrence of the events God warned about, including all the judgments of the 10 plagues.<\/p>\n<p>No doubt is left in the mind of the reader, either in the exodus account itself or later, that Pharaoh’s obstinacy was an act of divine judgment on God’s part for his own external ends and purposes (Ex 9:16; Jos 11:20; cf. Rom 9:17-18). Nevertheless, it is also stated that Pharaoh hardened his own heart (Ex 8:15, 32; 9:34; 13:15), showing that the hardening process is a deliberate product of personal rebellion against revealed truth. This is a crucial aspect of the scriptural presentation of the matter; judicial hardening of the heart is not only an act of God upon the sinner’s nature but also a willful turning from the truth. The sinner is therefore responsible to God for his hardness of heart.<\/p>\n<p>The process of judicial hardening is described by Paul in Romans 1:18-32. All humans have an innate God-consciousness from which they deliberately turn away. They change the truth into a lie and suppress what truth they have. As a result, hardness of heart takes over. Paul’s expression for this is that “their foolish heart was darkened” because “God gave them up” to the results of their own sin. The results are both intellectual (“God gave them over to a reprobate mind”) and moral, as well as social or cultural. Paul uses the term “hardness of heart” in Romans 2:5 to describe the general result. It is important to note that it is not against God’s wrath or against the results of sin that the wicked are in revolt but against “truth” and against their own conscience (2:14-16).<\/p>\n<p>God often warns his people not to harden their hearts, for Scripture associates hardening with unbelief (Dt 15:7; Heb 3:8, 15; 4:7). Jesus was grieved at the callousness of his hearers’ hearts (Mk 3:5; 16:14). He referred to allowances God had made to the Jews concerning divorce because of the hardness of their hearts (Mt 19:8).<\/p>\n<p>On at least two occasions in the Gospels, judicial blindness is ascribed directly to God, and its purpose stated (Mt 13:13-15; Jn 12:39-41). Hardness of heart is therefore an aspect of the development of the fallen character, manifesting the root of rebellion (Ps 95:8; Jn 12:40; Heb 3:8, 15; 4:7). Throughout Scripture, Jewish apostasy is so described (2 Kgs 17:14; Neh 9:16-17; Heb 3:8).<\/p>\n<p><em>See also<\/em> Blindness; Judgment; Regeneration.<\/p>","summary_ro":"HARDNESS OF HEART* A phrase signifying spiritual obstinacy. The first references to the hardening of the heart exemplify the fundamental features of this doctrine in Scripture. The number of times it is referred to is surprising; there are at least 20 references to the hardening of Pharaoh’s heart in the OT alone, as well as Paul’s exposition of its significance in Romans 9:17-24. The first reference is Exodus 4:21, where God promises Moses that he will harden Pharaoh’s heart that he might no...","summary_en":"HARDNESS OF HEART* A phrase signifying spiritual obstinacy. The first references to the hardening of the heart exemplify the fundamental features of this doctrine in Scripture. The number of times it is referred to is surprising; there are at least 20 references to the hardening of Pharaoh’s heart in the OT alone, as well as Paul’s exposition of its significance in Romans 9:17-24. The first reference is Exodus 4:21, where God promises Moses that he will harden Pharaoh’s heart that he might no...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43763,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:4","title_en":"Study Note: Exodul 14:4","content_ro":"<p><strong>14:4<\/strong> <em>know that I am the<\/em> <span>Lord<\/span><em>:<\/em> This event was the climactic demonstration of the Lord’s character and power in the Exodus. Rescue for humans is by means of God’s self-revelation as he incarnates himself in our life and experience. • <em>as they were told:<\/em> In this part of the book, the Israelites were obedient to God’s commands (12:35, 50). Unfortunately, this was not their continued pattern after the crossing.<\/p>","content_en":"<p><strong>14:4<\/strong> <em>know that I am the<\/em> <span>Lord<\/span><em>:<\/em> This event was the climactic demonstration of the Lord’s character and power in the Exodus. Rescue for humans is by means of God’s self-revelation as he incarnates himself in our life and experience. • <em>as they were told:<\/em> In this part of the book, the Israelites were obedient to God’s commands (12:35, 50). Unfortunately, this was not their continued pattern after the crossing.<\/p>","summary_ro":"14:4 know that I am the Lord: This event was the climactic demonstration of the Lord’s character and power in the Exodus. Rescue for humans is by means of God’s self-revelation as he incarnates himself in our life and experience. • as they were told: In this part of the book, the Israelites were obedient to God’s commands (12:35, 50). Unfortunately, this was not their continued pattern after the crossing.","summary_en":"14:4 know that I am the Lord: This event was the climactic demonstration of the Lord’s character and power in the Exodus. Rescue for humans is by means of God’s self-revelation as he incarnates himself in our life and experience. • as they were told: In this part of the book, the Israelites were obedient to God’s commands (12:35, 50). Unfortunately, this was not their continued pattern after the crossing.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71389,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:4","title_en":"Study Note: Exodul 14:4","content_ro":"<p><strong>14:4<\/strong> <em>know that I am the<\/em> <span>Lord<\/span><em>:<\/em> This event was the climactic demonstration of the Lord’s character and power in the Exodus. Rescue for humans is by means of God’s self-revelation as he incarnates himself in our life and experience. • <em>as they were told:<\/em> In this part of the book, the Israelites were obedient to God’s commands (12:35, 50). Unfortunately, this was not their continued pattern after the crossing.<\/p>","content_en":"<p><strong>14:4<\/strong> <em>know that I am the<\/em> <span>Lord<\/span><em>:<\/em> This event was the climactic demonstration of the Lord’s character and power in the Exodus. Rescue for humans is by means of God’s self-revelation as he incarnates himself in our life and experience. • <em>as they were told:<\/em> In this part of the book, the Israelites were obedient to God’s commands (12:35, 50). Unfortunately, this was not their continued pattern after the crossing.<\/p>","summary_ro":"14:4 know that I am the Lord: This event was the climactic demonstration of the Lord’s character and power in the Exodus. Rescue for humans is by means of God’s self-revelation as he incarnates himself in our life and experience. • as they were told: In this part of the book, the Israelites were obedient to God’s commands (12:35, 50). Unfortunately, this was not their continued pattern after the crossing.","summary_en":"14:4 know that I am the Lord: This event was the climactic demonstration of the Lord’s character and power in the Exodus. Rescue for humans is by means of God’s self-revelation as he incarnates himself in our life and experience. • as they were told: In this part of the book, the Israelites were obedient to God’s commands (12:35, 50). Unfortunately, this was not their continued pattern after the crossing.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99015,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:4","title_en":"Study Note: Exodul 14:4","content_ro":"<p><strong>14:4<\/strong> <em>know that I am the<\/em> <span>Lord<\/span><em>:<\/em> This event was the climactic demonstration of the Lord’s character and power in the Exodus. Rescue for humans is by means of God’s self-revelation as he incarnates himself in our life and experience. • <em>as they were told:<\/em> In this part of the book, the Israelites were obedient to God’s commands (12:35, 50). Unfortunately, this was not their continued pattern after the crossing.<\/p>","content_en":"<p><strong>14:4<\/strong> <em>know that I am the<\/em> <span>Lord<\/span><em>:<\/em> This event was the climactic demonstration of the Lord’s character and power in the Exodus. Rescue for humans is by means of God’s self-revelation as he incarnates himself in our life and experience. • <em>as they were told:<\/em> In this part of the book, the Israelites were obedient to God’s commands (12:35, 50). Unfortunately, this was not their continued pattern after the crossing.<\/p>","summary_ro":"14:4 know that I am the Lord: This event was the climactic demonstration of the Lord’s character and power in the Exodus. Rescue for humans is by means of God’s self-revelation as he incarnates himself in our life and experience. • as they were told: In this part of the book, the Israelites were obedient to God’s commands (12:35, 50). Unfortunately, this was not their continued pattern after the crossing.","summary_en":"14:4 know that I am the Lord: This event was the climactic demonstration of the Lord’s character and power in the Exodus. Rescue for humans is by means of God’s self-revelation as he incarnates himself in our life and experience. • as they were told: In this part of the book, the Israelites were obedient to God’s commands (12:35, 50). Unfortunately, this was not their continued pattern after the crossing.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126641,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:4","title_en":"Study Note: Exodul 14:4","content_ro":"<p><strong>14:4<\/strong> <em>know that I am the<\/em> <span>Lord<\/span><em>:<\/em> This event was the climactic demonstration of the Lord’s character and power in the Exodus. Rescue for humans is by means of God’s self-revelation as he incarnates himself in our life and experience. • <em>as they were told:<\/em> In this part of the book, the Israelites were obedient to God’s commands (12:35, 50). Unfortunately, this was not their continued pattern after the crossing.<\/p>","content_en":"<p><strong>14:4<\/strong> <em>know that I am the<\/em> <span>Lord<\/span><em>:<\/em> This event was the climactic demonstration of the Lord’s character and power in the Exodus. Rescue for humans is by means of God’s self-revelation as he incarnates himself in our life and experience. • <em>as they were told:<\/em> In this part of the book, the Israelites were obedient to God’s commands (12:35, 50). Unfortunately, this was not their continued pattern after the crossing.<\/p>","summary_ro":"14:4 know that I am the Lord: This event was the climactic demonstration of the Lord’s character and power in the Exodus. Rescue for humans is by means of God’s self-revelation as he incarnates himself in our life and experience. • as they were told: In this part of the book, the Israelites were obedient to God’s commands (12:35, 50). Unfortunately, this was not their continued pattern after the crossing.","summary_en":"14:4 know that I am the Lord: This event was the climactic demonstration of the Lord’s character and power in the Exodus. Rescue for humans is by means of God’s self-revelation as he incarnates himself in our life and experience. • as they were told: In this part of the book, the Israelites were obedient to God’s commands (12:35, 50). Unfortunately, this was not their continued pattern after the crossing.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60195,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87821,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115447,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143073,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":43764,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:5","title_en":"Study Note: Exodul 14:5","content_ro":"<p><strong>14:5-14<\/strong> Because there was no real repentance on the part of <em>Pharaoh and his officials<\/em><em>,<\/em> once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.<\/p>","content_en":"<p><strong>14:5-14<\/strong> Because there was no real repentance on the part of <em>Pharaoh and his officials<\/em><em>,<\/em> once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.<\/p>","summary_ro":"14:5-14 Because there was no real repentance on the part of Pharaoh and his officials, once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.","summary_en":"14:5-14 Because there was no real repentance on the part of Pharaoh and his officials, once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71390,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:5","title_en":"Study Note: Exodul 14:5","content_ro":"<p><strong>14:5-14<\/strong> Because there was no real repentance on the part of <em>Pharaoh and his officials<\/em><em>,<\/em> once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.<\/p>","content_en":"<p><strong>14:5-14<\/strong> Because there was no real repentance on the part of <em>Pharaoh and his officials<\/em><em>,<\/em> once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.<\/p>","summary_ro":"14:5-14 Because there was no real repentance on the part of Pharaoh and his officials, once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.","summary_en":"14:5-14 Because there was no real repentance on the part of Pharaoh and his officials, once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99016,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:5","title_en":"Study Note: Exodul 14:5","content_ro":"<p><strong>14:5-14<\/strong> Because there was no real repentance on the part of <em>Pharaoh and his officials<\/em><em>,<\/em> once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.<\/p>","content_en":"<p><strong>14:5-14<\/strong> Because there was no real repentance on the part of <em>Pharaoh and his officials<\/em><em>,<\/em> once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.<\/p>","summary_ro":"14:5-14 Because there was no real repentance on the part of Pharaoh and his officials, once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.","summary_en":"14:5-14 Because there was no real repentance on the part of Pharaoh and his officials, once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126642,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:5","title_en":"Study Note: Exodul 14:5","content_ro":"<p><strong>14:5-14<\/strong> Because there was no real repentance on the part of <em>Pharaoh and his officials<\/em><em>,<\/em> once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.<\/p>","content_en":"<p><strong>14:5-14<\/strong> Because there was no real repentance on the part of <em>Pharaoh and his officials<\/em><em>,<\/em> once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.<\/p>","summary_ro":"14:5-14 Because there was no real repentance on the part of Pharaoh and his officials, once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.","summary_en":"14:5-14 Because there was no real repentance on the part of Pharaoh and his officials, once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":43765,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:6","title_en":"Study Note: Exodul 14:6","content_ro":"<p><strong>14:6-7<\/strong> <em>chariot:<\/em> At this point in history, the Egyptian light chariot was the ultimate weapon. Pulled by three horses, it was swift and highly maneuverable. Sometimes it was manned by only one person, but some ancient illustrations show a driver with a warrior. The reference to a <em>commander<\/em> may indicate such two-man teams. The greatest military power in the world of that day was being marshaled against the Hebrews.<\/p>","content_en":"<p><strong>14:6-7<\/strong> <em>chariot:<\/em> At this point in history, the Egyptian light chariot was the ultimate weapon. Pulled by three horses, it was swift and highly maneuverable. Sometimes it was manned by only one person, but some ancient illustrations show a driver with a warrior. The reference to a <em>commander<\/em> may indicate such two-man teams. The greatest military power in the world of that day was being marshaled against the Hebrews.<\/p>","summary_ro":"14:6-7 chariot: At this point in history, the Egyptian light chariot was the ultimate weapon. Pulled by three horses, it was swift and highly maneuverable. Sometimes it was manned by only one person, but some ancient illustrations show a driver with a warrior. The reference to a commander may indicate such two-man teams. The greatest military power in the world of that day was being marshaled against the Hebrews.","summary_en":"14:6-7 chariot: At this point in history, the Egyptian light chariot was the ultimate weapon. Pulled by three horses, it was swift and highly maneuverable. Sometimes it was manned by only one person, but some ancient illustrations show a driver with a warrior. The reference to a commander may indicate such two-man teams. The greatest military power in the world of that day was being marshaled against the Hebrews.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71391,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:6","title_en":"Study Note: Exodul 14:6","content_ro":"<p><strong>14:6-7<\/strong> <em>chariot:<\/em> At this point in history, the Egyptian light chariot was the ultimate weapon. Pulled by three horses, it was swift and highly maneuverable. Sometimes it was manned by only one person, but some ancient illustrations show a driver with a warrior. The reference to a <em>commander<\/em> may indicate such two-man teams. The greatest military power in the world of that day was being marshaled against the Hebrews.<\/p>","content_en":"<p><strong>14:6-7<\/strong> <em>chariot:<\/em> At this point in history, the Egyptian light chariot was the ultimate weapon. Pulled by three horses, it was swift and highly maneuverable. Sometimes it was manned by only one person, but some ancient illustrations show a driver with a warrior. The reference to a <em>commander<\/em> may indicate such two-man teams. The greatest military power in the world of that day was being marshaled against the Hebrews.<\/p>","summary_ro":"14:6-7 chariot: At this point in history, the Egyptian light chariot was the ultimate weapon. Pulled by three horses, it was swift and highly maneuverable. Sometimes it was manned by only one person, but some ancient illustrations show a driver with a warrior. The reference to a commander may indicate such two-man teams. The greatest military power in the world of that day was being marshaled against the Hebrews.","summary_en":"14:6-7 chariot: At this point in history, the Egyptian light chariot was the ultimate weapon. Pulled by three horses, it was swift and highly maneuverable. Sometimes it was manned by only one person, but some ancient illustrations show a driver with a warrior. The reference to a commander may indicate such two-man teams. The greatest military power in the world of that day was being marshaled against the Hebrews.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99017,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:6","title_en":"Study Note: Exodul 14:6","content_ro":"<p><strong>14:6-7<\/strong> <em>chariot:<\/em> At this point in history, the Egyptian light chariot was the ultimate weapon. Pulled by three horses, it was swift and highly maneuverable. Sometimes it was manned by only one person, but some ancient illustrations show a driver with a warrior. The reference to a <em>commander<\/em> may indicate such two-man teams. The greatest military power in the world of that day was being marshaled against the Hebrews.<\/p>","content_en":"<p><strong>14:6-7<\/strong> <em>chariot:<\/em> At this point in history, the Egyptian light chariot was the ultimate weapon. Pulled by three horses, it was swift and highly maneuverable. Sometimes it was manned by only one person, but some ancient illustrations show a driver with a warrior. The reference to a <em>commander<\/em> may indicate such two-man teams. The greatest military power in the world of that day was being marshaled against the Hebrews.<\/p>","summary_ro":"14:6-7 chariot: At this point in history, the Egyptian light chariot was the ultimate weapon. Pulled by three horses, it was swift and highly maneuverable. Sometimes it was manned by only one person, but some ancient illustrations show a driver with a warrior. The reference to a commander may indicate such two-man teams. The greatest military power in the world of that day was being marshaled against the Hebrews.","summary_en":"14:6-7 chariot: At this point in history, the Egyptian light chariot was the ultimate weapon. Pulled by three horses, it was swift and highly maneuverable. Sometimes it was manned by only one person, but some ancient illustrations show a driver with a warrior. The reference to a commander may indicate such two-man teams. The greatest military power in the world of that day was being marshaled against the Hebrews.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126643,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:6","title_en":"Study Note: Exodul 14:6","content_ro":"<p><strong>14:6-7<\/strong> <em>chariot:<\/em> At this point in history, the Egyptian light chariot was the ultimate weapon. Pulled by three horses, it was swift and highly maneuverable. Sometimes it was manned by only one person, but some ancient illustrations show a driver with a warrior. The reference to a <em>commander<\/em> may indicate such two-man teams. The greatest military power in the world of that day was being marshaled against the Hebrews.<\/p>","content_en":"<p><strong>14:6-7<\/strong> <em>chariot:<\/em> At this point in history, the Egyptian light chariot was the ultimate weapon. Pulled by three horses, it was swift and highly maneuverable. Sometimes it was manned by only one person, but some ancient illustrations show a driver with a warrior. The reference to a <em>commander<\/em> may indicate such two-man teams. The greatest military power in the world of that day was being marshaled against the Hebrews.<\/p>","summary_ro":"14:6-7 chariot: At this point in history, the Egyptian light chariot was the ultimate weapon. Pulled by three horses, it was swift and highly maneuverable. Sometimes it was manned by only one person, but some ancient illustrations show a driver with a warrior. The reference to a commander may indicate such two-man teams. The greatest military power in the world of that day was being marshaled against the Hebrews.","summary_en":"14:6-7 chariot: At this point in history, the Egyptian light chariot was the ultimate weapon. Pulled by three horses, it was swift and highly maneuverable. Sometimes it was manned by only one person, but some ancient illustrations show a driver with a warrior. The reference to a commander may indicate such two-man teams. The greatest military power in the world of that day was being marshaled against the Hebrews.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":15264,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hand","title_en":"Hand","content_ro":"<h3>HAND<\/h3>\n<p>The terminal part of the forelimb that has the ability to grasp. “Hand” is used hundreds of times in the Bible to describe a physical part of one’s body. It is also used frequently in metaphors or figurative language.<\/p>\n<p>Figuratively, the hand meant power (Dt 2:15; Ps 31:5; Mk 14:62). Indeed, in Joshua 8:20 “hand to flee” is translated “power to flee” (see Ps 76:5). Conversely, limp hands symbolized irresoluteness and weakness (Is 35:3). Clasping the hands signified friendship (2 Kgs 10:15). To seat someone on one’s right hand denoted favor (Pss 16:11; 77:10; 110:1). Clean hands symbolized innocence (Ps 26:6), while striking hands sealed a bargain (Prv 6:1, <span>kjv<\/span>). Lifting the hand symbolized violence (1 Kgs 11:26, <span>rsv<\/span>). The hands were used in supplicatory prayer (Ex 17:11; Lv 9:22; Is 1:15; 1 Tm 2:8) and in making vows (Gn 14:22, <span>kjv<\/span>; 24:2).<\/p>\n<p>Other idiomatic uses of the hands expressed jeopardizing one’s life (Jgs 12:3), gladness (2 Kgs 11:12), generosity (Dt 15:11), grief (2 Sm 13:19), humility (Prv 30:32), and undertaking a duty (Lk 9:62). Manual labor is an expression of man’s dignity and duty (Eph 4:28; 1 Thes 4:11), the marks of which Paul was not ashamed to display (Acts 20:34; 1 Cor 4:12). Ritual hand washing was obligatory for the priests before fulfilling their office (Ex 30:19-21; 40:30-32). The scribes and Pharisees so misapplied this that Jesus ignored ceremonial hand washing (Mt 15:1-20; Lk 11:38). Pilate’s hand washing (Mt 27:24) disclaimed responsibility for, or professed innocence concerning, a wrong that, however, could not be done without his consent.<\/p>\n<p>When Israel went out of Egypt “with an high hand” (Ex 14:8, <span>kjv<\/span>), the reference is to the hand or help of the Lord. The hand of the Lord represented God’s resistless power (Dt 2:15), judgment (Acts 13:11; Heb 10:31), divine inspiration (Ez 8:1; 37:1), and providential care (Ezr 7:6; Jn 10:28-29).<\/p>\n<p>The laying on of hands had a profound significance and occurs frequently in the Bible. Before making a blood sacrifice, the person making the offering, not the priest, laid hands on the victim. The act signified the transference of guilt to, or self-identification with, the victim (Lv 1:4). Laying on of hands signified appointment to an office, as when Moses commissioned Joshua (Nm 27:12-23), the apostles made seven disciples their associates or deputies in the ministry (Acts 6:5-6), and Paul and Barnabas were appointed missionaries and representatives of the church in Antioch (13:3). By laying on of hands, a person was made an associate with the holder of an office and was admitted to the status of that office (1 Tm 4:14; 2 Tm 1:6). The act was accompanied by prayer and was, in itself, a form of prayer. As Augustine remarks: “What else is the laying on of hands but a prayer over one?”<\/p>\n<p>The laying on of hands accompanied healing in the ministry of the Lord (Mk 6:5; Lk 4:40; 13:11-13) and of the disciples (Mk 16:18; Acts 9:12, 17; 28:8). This expressed the self-identification and sympathy of the healer with and for the sufferer, as well as reinforced the patient’s faith and God’s imparting health to him in answer to prayer.<\/p>\n<p><em>See also<\/em> Right Hand.<\/p>","content_en":"<h3>HAND<\/h3>\n<p>The terminal part of the forelimb that has the ability to grasp. “Hand” is used hundreds of times in the Bible to describe a physical part of one’s body. It is also used frequently in metaphors or figurative language.<\/p>\n<p>Figuratively, the hand meant power (Dt 2:15; Ps 31:5; Mk 14:62). Indeed, in Joshua 8:20 “hand to flee” is translated “power to flee” (see Ps 76:5). Conversely, limp hands symbolized irresoluteness and weakness (Is 35:3). Clasping the hands signified friendship (2 Kgs 10:15). To seat someone on one’s right hand denoted favor (Pss 16:11; 77:10; 110:1). Clean hands symbolized innocence (Ps 26:6), while striking hands sealed a bargain (Prv 6:1, <span>kjv<\/span>). Lifting the hand symbolized violence (1 Kgs 11:26, <span>rsv<\/span>). The hands were used in supplicatory prayer (Ex 17:11; Lv 9:22; Is 1:15; 1 Tm 2:8) and in making vows (Gn 14:22, <span>kjv<\/span>; 24:2).<\/p>\n<p>Other idiomatic uses of the hands expressed jeopardizing one’s life (Jgs 12:3), gladness (2 Kgs 11:12), generosity (Dt 15:11), grief (2 Sm 13:19), humility (Prv 30:32), and undertaking a duty (Lk 9:62). Manual labor is an expression of man’s dignity and duty (Eph 4:28; 1 Thes 4:11), the marks of which Paul was not ashamed to display (Acts 20:34; 1 Cor 4:12). Ritual hand washing was obligatory for the priests before fulfilling their office (Ex 30:19-21; 40:30-32). The scribes and Pharisees so misapplied this that Jesus ignored ceremonial hand washing (Mt 15:1-20; Lk 11:38). Pilate’s hand washing (Mt 27:24) disclaimed responsibility for, or professed innocence concerning, a wrong that, however, could not be done without his consent.<\/p>\n<p>When Israel went out of Egypt “with an high hand” (Ex 14:8, <span>kjv<\/span>), the reference is to the hand or help of the Lord. The hand of the Lord represented God’s resistless power (Dt 2:15), judgment (Acts 13:11; Heb 10:31), divine inspiration (Ez 8:1; 37:1), and providential care (Ezr 7:6; Jn 10:28-29).<\/p>\n<p>The laying on of hands had a profound significance and occurs frequently in the Bible. Before making a blood sacrifice, the person making the offering, not the priest, laid hands on the victim. The act signified the transference of guilt to, or self-identification with, the victim (Lv 1:4). Laying on of hands signified appointment to an office, as when Moses commissioned Joshua (Nm 27:12-23), the apostles made seven disciples their associates or deputies in the ministry (Acts 6:5-6), and Paul and Barnabas were appointed missionaries and representatives of the church in Antioch (13:3). By laying on of hands, a person was made an associate with the holder of an office and was admitted to the status of that office (1 Tm 4:14; 2 Tm 1:6). The act was accompanied by prayer and was, in itself, a form of prayer. As Augustine remarks: “What else is the laying on of hands but a prayer over one?”<\/p>\n<p>The laying on of hands accompanied healing in the ministry of the Lord (Mk 6:5; Lk 4:40; 13:11-13) and of the disciples (Mk 16:18; Acts 9:12, 17; 28:8). This expressed the self-identification and sympathy of the healer with and for the sufferer, as well as reinforced the patient’s faith and God’s imparting health to him in answer to prayer.<\/p>\n<p><em>See also<\/em> Right Hand.<\/p>","summary_ro":"HAND The terminal part of the forelimb that has the ability to grasp. “Hand” is used hundreds of times in the Bible to describe a physical part of one’s body. It is also used frequently in metaphors or figurative language. Figuratively, the hand meant power (Dt 2:15; Ps 31:5; Mk 14:62). Indeed, in Joshua 8:20 “hand to flee” is translated “power to flee” (see Ps 76:5). Conversely, limp hands symbolized irresoluteness and weakness (Is 35:3). Clasping the hands signified friendship (2 Kgs 10:15)...","summary_en":"HAND The terminal part of the forelimb that has the ability to grasp. “Hand” is used hundreds of times in the Bible to describe a physical part of one’s body. It is also used frequently in metaphors or figurative language. Figuratively, the hand meant power (Dt 2:15; Ps 31:5; Mk 14:62). Indeed, in Joshua 8:20 “hand to flee” is translated “power to flee” (see Ps 76:5). Conversely, limp hands symbolized irresoluteness and weakness (Is 35:3). Clasping the hands signified friendship (2 Kgs 10:15)...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60196,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87822,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115448,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143074,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":30382,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pi-Hahiroth","title_en":"Pi-Hahiroth","content_ro":"<h3>PI-HAHIROTH<\/h3>\n<p>Stopping place of the Israelites on their journey from Egypt to the Promised Land (Ex 14:2). It was here that the pursuing Egyptians overtook them (v 9), which led to the deliverance at the Red Sea. Israel never forgot how the Lord had saved them. The precise location of Pi-hahiroth is uncertain, as with Baal-zephon and Migdol, also mentioned as being in the same vicinity. After the Israelites had departed from Egypt, they camped first at Succoth in Goshen and then at Etham (Nm 33:6). After Pi-hahiroth, they journeyed three days to Marah and Elim, thought to be on the east shore of the Gulf of Suez, en route to Sinai. It seems that Pi-hahiroth was on the northeast border of Egypt, possibly on the west shore of the Bitter Lakes. Israel did not travel by the expected route of the Way of the Philistines, but southeast by the desert route (cf. 13:17-18), eventually linking up with the old Egyptian road to the copper and turquoise mines of Sinai.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","content_en":"<h3>PI-HAHIROTH<\/h3>\n<p>Stopping place of the Israelites on their journey from Egypt to the Promised Land (Ex 14:2). It was here that the pursuing Egyptians overtook them (v 9), which led to the deliverance at the Red Sea. Israel never forgot how the Lord had saved them. The precise location of Pi-hahiroth is uncertain, as with Baal-zephon and Migdol, also mentioned as being in the same vicinity. After the Israelites had departed from Egypt, they camped first at Succoth in Goshen and then at Etham (Nm 33:6). After Pi-hahiroth, they journeyed three days to Marah and Elim, thought to be on the east shore of the Gulf of Suez, en route to Sinai. It seems that Pi-hahiroth was on the northeast border of Egypt, possibly on the west shore of the Bitter Lakes. Israel did not travel by the expected route of the Way of the Philistines, but southeast by the desert route (cf. 13:17-18), eventually linking up with the old Egyptian road to the copper and turquoise mines of Sinai.<\/p>\n<p><em>See also<\/em> Wilderness Wanderings.<\/p>","summary_ro":"PI-HAHIROTH Stopping place of the Israelites on their journey from Egypt to the Promised Land (Ex 14:2). It was here that the pursuing Egyptians overtook them (v 9), which led to the deliverance at the Red Sea. Israel never forgot how the Lord had saved them. The precise location of Pi-hahiroth is uncertain, as with Baal-zephon and Migdol, also mentioned as being in the same vicinity. After the Israelites had departed from Egypt, they camped first at Succoth in Goshen and then at Etham (Nm 33...","summary_en":"PI-HAHIROTH Stopping place of the Israelites on their journey from Egypt to the Promised Land (Ex 14:2). It was here that the pursuing Egyptians overtook them (v 9), which led to the deliverance at the Red Sea. Israel never forgot how the Lord had saved them. The precise location of Pi-hahiroth is uncertain, as with Baal-zephon and Migdol, also mentioned as being in the same vicinity. After the Israelites had departed from Egypt, they camped first at Succoth in Goshen and then at Etham (Nm 33...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43766,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:9","title_en":"Study Note: Exodul 14:9","content_ro":"<p><strong>14:9<\/strong> Even though today we don’t know exactly where these events took place (see study note on 14:2), there is no question that the narrator and his readers did. We need not conclude that this account is literary fantasy.<\/p>","content_en":"<p><strong>14:9<\/strong> Even though today we don’t know exactly where these events took place (see study note on 14:2), there is no question that the narrator and his readers did. We need not conclude that this account is literary fantasy.<\/p>","summary_ro":"14:9 Even though today we don’t know exactly where these events took place (see study note on 14:2), there is no question that the narrator and his readers did. We need not conclude that this account is literary fantasy.","summary_en":"14:9 Even though today we don’t know exactly where these events took place (see study note on 14:2), there is no question that the narrator and his readers did. We need not conclude that this account is literary fantasy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71392,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:9","title_en":"Study Note: Exodul 14:9","content_ro":"<p><strong>14:9<\/strong> Even though today we don’t know exactly where these events took place (see study note on 14:2), there is no question that the narrator and his readers did. We need not conclude that this account is literary fantasy.<\/p>","content_en":"<p><strong>14:9<\/strong> Even though today we don’t know exactly where these events took place (see study note on 14:2), there is no question that the narrator and his readers did. We need not conclude that this account is literary fantasy.<\/p>","summary_ro":"14:9 Even though today we don’t know exactly where these events took place (see study note on 14:2), there is no question that the narrator and his readers did. We need not conclude that this account is literary fantasy.","summary_en":"14:9 Even though today we don’t know exactly where these events took place (see study note on 14:2), there is no question that the narrator and his readers did. We need not conclude that this account is literary fantasy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99018,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:9","title_en":"Study Note: Exodul 14:9","content_ro":"<p><strong>14:9<\/strong> Even though today we don’t know exactly where these events took place (see study note on 14:2), there is no question that the narrator and his readers did. We need not conclude that this account is literary fantasy.<\/p>","content_en":"<p><strong>14:9<\/strong> Even though today we don’t know exactly where these events took place (see study note on 14:2), there is no question that the narrator and his readers did. We need not conclude that this account is literary fantasy.<\/p>","summary_ro":"14:9 Even though today we don’t know exactly where these events took place (see study note on 14:2), there is no question that the narrator and his readers did. We need not conclude that this account is literary fantasy.","summary_en":"14:9 Even though today we don’t know exactly where these events took place (see study note on 14:2), there is no question that the narrator and his readers did. We need not conclude that this account is literary fantasy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126644,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:9","title_en":"Study Note: Exodul 14:9","content_ro":"<p><strong>14:9<\/strong> Even though today we don’t know exactly where these events took place (see study note on 14:2), there is no question that the narrator and his readers did. We need not conclude that this account is literary fantasy.<\/p>","content_en":"<p><strong>14:9<\/strong> Even though today we don’t know exactly where these events took place (see study note on 14:2), there is no question that the narrator and his readers did. We need not conclude that this account is literary fantasy.<\/p>","summary_ro":"14:9 Even though today we don’t know exactly where these events took place (see study note on 14:2), there is no question that the narrator and his readers did. We need not conclude that this account is literary fantasy.","summary_en":"14:9 Even though today we don’t know exactly where these events took place (see study note on 14:2), there is no question that the narrator and his readers did. We need not conclude that this account is literary fantasy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":32572,"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":43767,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:10","title_en":"Study Note: Exodul 14:10","content_ro":"<p><strong>14:10-12<\/strong> This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”<\/p>","content_en":"<p><strong>14:10-12<\/strong> This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”<\/p>","summary_ro":"14:10-12 This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”","summary_en":"14:10-12 This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71393,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:10","title_en":"Study Note: Exodul 14:10","content_ro":"<p><strong>14:10-12<\/strong> This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”<\/p>","content_en":"<p><strong>14:10-12<\/strong> This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”<\/p>","summary_ro":"14:10-12 This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”","summary_en":"14:10-12 This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99019,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:10","title_en":"Study Note: Exodul 14:10","content_ro":"<p><strong>14:10-12<\/strong> This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”<\/p>","content_en":"<p><strong>14:10-12<\/strong> This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”<\/p>","summary_ro":"14:10-12 This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”","summary_en":"14:10-12 This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126645,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:10","title_en":"Study Note: Exodul 14:10","content_ro":"<p><strong>14:10-12<\/strong> This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”<\/p>","content_en":"<p><strong>14:10-12<\/strong> This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”<\/p>","summary_ro":"14:10-12 This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”","summary_en":"14:10-12 This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63765,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91391,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119017,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146643,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":33582,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Salvation","title_en":"Salvation","content_ro":"<h3>SALVATION<\/h3>\n<p>God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals his plan to save the human race. In that sense, salvation is a major theme in both the OT and NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words that mean “deliver” or “save,” the Hebrew verb <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> and derivatives are most frequently translated by English versions as “save” or “salvation.” Frequency in the English Bible depends upon the version considered. For example, in the OT “salvation” is found 74 times in the <span>nlt<\/span>, 80 times in the <span>niv<\/span>, 90 times in the <span>rsv<\/span>, 111 times in the <span>nasb<\/span>, and 119 times in the <span>kjv<\/span>. Salvation is not used as a technical term in the OT and is ascribed to both individuals and God. Leaders like Samson (Jgs 13:5) or David (2 Sm 8:6) are used of the Lord to bring deliverance to God’s people.<\/p>\n<p>Israel’s concept of salvation was rooted in the historical experience of the exodus. This momentous occasion was an opportunity to witness the salvation of the Lord (Ex 14:13) firsthand. Poets (Ps 106:8) and prophets (Is 43:3; Hos 13:4) later reiterated God’s salvation when recalling the exodus experience. Israel’s understanding of salvation was worked out in historical instances like Sennacherib’s attack on Jerusalem in 701 <span>BC<\/span>, when the Lord declared that he would save the city for his name’s sake (2 Kgs 19:34; cf. 18:30, 35). Israel’s opportunity to see God’s salvation through various leaders and situations corroborated this understanding of God as the God of salvation.<\/p>\n<p>Israel’s response to God’s deliverance was primarily praise, as evidenced so often in the psalms (Pss 3:8; 9:14; 21:1) and earlier poetic passages (Ex 15:2; 1 Sm 2:1). In addition, they directed petitions and pleas for help to the Lord for his salvation—whether from enemies (Pss 35:3; 38:22), sickness (69:29), or battle (140:7; 144:10-11)—and in faith expected his deliverance (35:9; 65:5).<\/p>\n<p>The prophets emphasized the eschatological (end-time) aspect of salvation. God’s ability to save was revealed by his great works in the past, which thus promoted the anticipation of his work of deliverance in the future. This future hope was for the nation of Israel (Is 45:17) but anticipated universal deliverance (49:6). The prophets looked forward to deliverance and return from exile in Babylon (Is 49:25-26; Jer 46:27), yet they also spoke of an abiding future salvation (Is 45:17; 51:6-8). The messianic hope is indicated in passages that speak of an individual who will bring God’s salvation. Isaiah speaks of the Servant who brings salvation to the ends of the earth (49:6), while Jeremiah writes of deliverance by God’s righteous Branch (Jer 23:5-6). The mention of the king who brings salvation in Zechariah 9:9 reflects this messianic theme and is applied to Jesus Christ in Matthew 21:4-5.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In classical Greek the verb <span class=\"greek\" lang=\"el\">sozo<\/span> (“to save”) and noun <span class=\"greek\" lang=\"el\">soteria<\/span> (“salvation”) are used for the concept of “rescue,” “deliverance” or “salvation,” and even “well-being” or “health.” The Septuagint most frequently uses <span class=\"greek\" lang=\"el\">sozo<\/span> to render the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”), and the NT primarily employs <span class=\"greek\" lang=\"el\">sozo<\/span> and its derivatives for the idea of salvation.<\/p>\n<p>These Greek terms are generally used theologically in the NT, but examples of nontheological usage occur. In Acts 27, these words refer to the threat and deliverance of the soldiers, sailors, and prisoners from shipwreck (vv 20, 31), as well as their well-being (v 34).<\/p>\n<p>In the Gospels “salvation” is clearly connected with the OT concept of salvation; it is applied to the coming of Christ in Zechariah’s prophecy (Lk 1:69, 71; cf. Pss 106:10; 132:17) and in Simeon’s hymn of praise (Lk 2:30). While <span class=\"greek\" lang=\"el\">soteria<\/span> does not occur frequently in the Gospels, the concept of salvation is implied in Jesus’ statement about entrance into the kingdom of God (Mt 19:24-26) and his miracles of healing (Lk 17:19; 18:42).<\/p>\n<p>The NT teaches that salvation has its source in Jesus Christ (2 Tm 2:10; Heb 5:9), who is the “author” and mediator of salvation (Heb 2:10; 7:25). Salvation is God’s work (1 Thes 5:9) and is offered by his grace (Eph 2:8-9). The message of salvation is contained in the Scriptures (2 Tm 3:15) and is carried by those who proclaim the word of truth (Eph 1:13). The appropriate response is repentance (2 Cor 7:10) and faith (2 Tm 3:15; 1 Pt 1:9). This was the preaching of the early church as it proclaimed the Savior Jesus (Acts 4:12; 13:23-26; 16:30-31). Paul especially proclaimed the universality of God’s offer of salvation (Rom 1:16; Ti 2:11). His desire was for Jews to be saved (Rom 10:1), though he primarily preached the message of salvation to the Gentiles (11:11-13).<\/p>\n<p>Within the Scriptures there are many other terms associated with the concept of salvation. The new birth speaks of being made alive in Christ (“born again,” Jn 3:3). Justification envisions one’s legal standing before God, while redemption speaks more of the means of salvation—the payment of a price to bring one back to God. Reconciliation speaks of a change in relationship and propitiation, which evokes the OT sacrificial system and points to the turning away of God’s wrath. These terms and others share some common ground with the biblical concept of salvation, but all point to the person and work of Jesus Christ the Savior.<\/p>\n<p><em>See also<\/em> Justification, Justified; Reconciliation; Redeemer, Redemption; Savior.<\/p>","content_en":"<h3>SALVATION<\/h3>\n<p>God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals his plan to save the human race. In that sense, salvation is a major theme in both the OT and NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words that mean “deliver” or “save,” the Hebrew verb <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> and derivatives are most frequently translated by English versions as “save” or “salvation.” Frequency in the English Bible depends upon the version considered. For example, in the OT “salvation” is found 74 times in the <span>nlt<\/span>, 80 times in the <span>niv<\/span>, 90 times in the <span>rsv<\/span>, 111 times in the <span>nasb<\/span>, and 119 times in the <span>kjv<\/span>. Salvation is not used as a technical term in the OT and is ascribed to both individuals and God. Leaders like Samson (Jgs 13:5) or David (2 Sm 8:6) are used of the Lord to bring deliverance to God’s people.<\/p>\n<p>Israel’s concept of salvation was rooted in the historical experience of the exodus. This momentous occasion was an opportunity to witness the salvation of the Lord (Ex 14:13) firsthand. Poets (Ps 106:8) and prophets (Is 43:3; Hos 13:4) later reiterated God’s salvation when recalling the exodus experience. Israel’s understanding of salvation was worked out in historical instances like Sennacherib’s attack on Jerusalem in 701 <span>BC<\/span>, when the Lord declared that he would save the city for his name’s sake (2 Kgs 19:34; cf. 18:30, 35). Israel’s opportunity to see God’s salvation through various leaders and situations corroborated this understanding of God as the God of salvation.<\/p>\n<p>Israel’s response to God’s deliverance was primarily praise, as evidenced so often in the psalms (Pss 3:8; 9:14; 21:1) and earlier poetic passages (Ex 15:2; 1 Sm 2:1). In addition, they directed petitions and pleas for help to the Lord for his salvation—whether from enemies (Pss 35:3; 38:22), sickness (69:29), or battle (140:7; 144:10-11)—and in faith expected his deliverance (35:9; 65:5).<\/p>\n<p>The prophets emphasized the eschatological (end-time) aspect of salvation. God’s ability to save was revealed by his great works in the past, which thus promoted the anticipation of his work of deliverance in the future. This future hope was for the nation of Israel (Is 45:17) but anticipated universal deliverance (49:6). The prophets looked forward to deliverance and return from exile in Babylon (Is 49:25-26; Jer 46:27), yet they also spoke of an abiding future salvation (Is 45:17; 51:6-8). The messianic hope is indicated in passages that speak of an individual who will bring God’s salvation. Isaiah speaks of the Servant who brings salvation to the ends of the earth (49:6), while Jeremiah writes of deliverance by God’s righteous Branch (Jer 23:5-6). The mention of the king who brings salvation in Zechariah 9:9 reflects this messianic theme and is applied to Jesus Christ in Matthew 21:4-5.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In classical Greek the verb <span class=\"greek\" lang=\"el\">sozo<\/span> (“to save”) and noun <span class=\"greek\" lang=\"el\">soteria<\/span> (“salvation”) are used for the concept of “rescue,” “deliverance” or “salvation,” and even “well-being” or “health.” The Septuagint most frequently uses <span class=\"greek\" lang=\"el\">sozo<\/span> to render the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”), and the NT primarily employs <span class=\"greek\" lang=\"el\">sozo<\/span> and its derivatives for the idea of salvation.<\/p>\n<p>These Greek terms are generally used theologically in the NT, but examples of nontheological usage occur. In Acts 27, these words refer to the threat and deliverance of the soldiers, sailors, and prisoners from shipwreck (vv 20, 31), as well as their well-being (v 34).<\/p>\n<p>In the Gospels “salvation” is clearly connected with the OT concept of salvation; it is applied to the coming of Christ in Zechariah’s prophecy (Lk 1:69, 71; cf. Pss 106:10; 132:17) and in Simeon’s hymn of praise (Lk 2:30). While <span class=\"greek\" lang=\"el\">soteria<\/span> does not occur frequently in the Gospels, the concept of salvation is implied in Jesus’ statement about entrance into the kingdom of God (Mt 19:24-26) and his miracles of healing (Lk 17:19; 18:42).<\/p>\n<p>The NT teaches that salvation has its source in Jesus Christ (2 Tm 2:10; Heb 5:9), who is the “author” and mediator of salvation (Heb 2:10; 7:25). Salvation is God’s work (1 Thes 5:9) and is offered by his grace (Eph 2:8-9). The message of salvation is contained in the Scriptures (2 Tm 3:15) and is carried by those who proclaim the word of truth (Eph 1:13). The appropriate response is repentance (2 Cor 7:10) and faith (2 Tm 3:15; 1 Pt 1:9). This was the preaching of the early church as it proclaimed the Savior Jesus (Acts 4:12; 13:23-26; 16:30-31). Paul especially proclaimed the universality of God’s offer of salvation (Rom 1:16; Ti 2:11). His desire was for Jews to be saved (Rom 10:1), though he primarily preached the message of salvation to the Gentiles (11:11-13).<\/p>\n<p>Within the Scriptures there are many other terms associated with the concept of salvation. The new birth speaks of being made alive in Christ (“born again,” Jn 3:3). Justification envisions one’s legal standing before God, while redemption speaks more of the means of salvation—the payment of a price to bring one back to God. Reconciliation speaks of a change in relationship and propitiation, which evokes the OT sacrificial system and points to the turning away of God’s wrath. These terms and others share some common ground with the biblical concept of salvation, but all point to the person and work of Jesus Christ the Savior.<\/p>\n<p><em>See also<\/em> Justification, Justified; Reconciliation; Redeemer, Redemption; Savior.<\/p>","summary_ro":"SALVATION God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals his plan to save the human race. In that sense, salvation is a major theme in both the OT and NT. In the Old Testament The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words that mean “deliver” or “save,” the Hebrew verb yasha‘ and derivatives are most frequently translated by English versions as “save” or “salvation....","summary_en":"SALVATION God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals his plan to save the human race. In that sense, salvation is a major theme in both the OT and NT. In the Old Testament The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words that mean “deliver” or “save,” the Hebrew verb yasha‘ and derivatives are most frequently translated by English versions as “save” or “salvation....","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43768,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:13","title_en":"Study Note: Exodul 14:13","content_ro":"<p><strong>14:13-14<\/strong> One person, at least, had learned the lesson of the plagues and applied it to this crisis of faith. <em>Moses<\/em> did not know what God would do, but in one of the great statements of faith in the Bible, Moses declared his confidence in God. It was not <em>the<\/em> <span>Lord<\/span> who would fail, but the <em>Egyptians<\/em>.<\/p>","content_en":"<p><strong>14:13-14<\/strong> One person, at least, had learned the lesson of the plagues and applied it to this crisis of faith. <em>Moses<\/em> did not know what God would do, but in one of the great statements of faith in the Bible, Moses declared his confidence in God. It was not <em>the<\/em> <span>Lord<\/span> who would fail, but the <em>Egyptians<\/em>.<\/p>","summary_ro":"14:13-14 One person, at least, had learned the lesson of the plagues and applied it to this crisis of faith. Moses did not know what God would do, but in one of the great statements of faith in the Bible, Moses declared his confidence in God. It was not the Lord who would fail, but the Egyptians.","summary_en":"14:13-14 One person, at least, had learned the lesson of the plagues and applied it to this crisis of faith. Moses did not know what God would do, but in one of the great statements of faith in the Bible, Moses declared his confidence in God. It was not the Lord who would fail, but the Egyptians.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71394,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:13","title_en":"Study Note: Exodul 14:13","content_ro":"<p><strong>14:13-14<\/strong> One person, at least, had learned the lesson of the plagues and applied it to this crisis of faith. <em>Moses<\/em> did not know what God would do, but in one of the great statements of faith in the Bible, Moses declared his confidence in God. It was not <em>the<\/em> <span>Lord<\/span> who would fail, but the <em>Egyptians<\/em>.<\/p>","content_en":"<p><strong>14:13-14<\/strong> One person, at least, had learned the lesson of the plagues and applied it to this crisis of faith. <em>Moses<\/em> did not know what God would do, but in one of the great statements of faith in the Bible, Moses declared his confidence in God. It was not <em>the<\/em> <span>Lord<\/span> who would fail, but the <em>Egyptians<\/em>.<\/p>","summary_ro":"14:13-14 One person, at least, had learned the lesson of the plagues and applied it to this crisis of faith. Moses did not know what God would do, but in one of the great statements of faith in the Bible, Moses declared his confidence in God. It was not the Lord who would fail, but the Egyptians.","summary_en":"14:13-14 One person, at least, had learned the lesson of the plagues and applied it to this crisis of faith. Moses did not know what God would do, but in one of the great statements of faith in the Bible, Moses declared his confidence in God. It was not the Lord who would fail, but the Egyptians.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99020,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:13","title_en":"Study Note: Exodul 14:13","content_ro":"<p><strong>14:13-14<\/strong> One person, at least, had learned the lesson of the plagues and applied it to this crisis of faith. <em>Moses<\/em> did not know what God would do, but in one of the great statements of faith in the Bible, Moses declared his confidence in God. It was not <em>the<\/em> <span>Lord<\/span> who would fail, but the <em>Egyptians<\/em>.<\/p>","content_en":"<p><strong>14:13-14<\/strong> One person, at least, had learned the lesson of the plagues and applied it to this crisis of faith. <em>Moses<\/em> did not know what God would do, but in one of the great statements of faith in the Bible, Moses declared his confidence in God. It was not <em>the<\/em> <span>Lord<\/span> who would fail, but the <em>Egyptians<\/em>.<\/p>","summary_ro":"14:13-14 One person, at least, had learned the lesson of the plagues and applied it to this crisis of faith. Moses did not know what God would do, but in one of the great statements of faith in the Bible, Moses declared his confidence in God. It was not the Lord who would fail, but the Egyptians.","summary_en":"14:13-14 One person, at least, had learned the lesson of the plagues and applied it to this crisis of faith. Moses did not know what God would do, but in one of the great statements of faith in the Bible, Moses declared his confidence in God. It was not the Lord who would fail, but the Egyptians.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126646,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:13","title_en":"Study Note: Exodul 14:13","content_ro":"<p><strong>14:13-14<\/strong> One person, at least, had learned the lesson of the plagues and applied it to this crisis of faith. <em>Moses<\/em> did not know what God would do, but in one of the great statements of faith in the Bible, Moses declared his confidence in God. It was not <em>the<\/em> <span>Lord<\/span> who would fail, but the <em>Egyptians<\/em>.<\/p>","content_en":"<p><strong>14:13-14<\/strong> One person, at least, had learned the lesson of the plagues and applied it to this crisis of faith. <em>Moses<\/em> did not know what God would do, but in one of the great statements of faith in the Bible, Moses declared his confidence in God. It was not <em>the<\/em> <span>Lord<\/span> who would fail, but the <em>Egyptians<\/em>.<\/p>","summary_ro":"14:13-14 One person, at least, had learned the lesson of the plagues and applied it to this crisis of faith. Moses did not know what God would do, but in one of the great statements of faith in the Bible, Moses declared his confidence in God. It was not the Lord who would fail, but the Egyptians.","summary_en":"14:13-14 One person, at least, had learned the lesson of the plagues and applied it to this crisis of faith. Moses did not know what God would do, but in one of the great statements of faith in the Bible, Moses declared his confidence in God. It was not the Lord who would fail, but the Egyptians.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":26352,"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}],"15":[{"id":43769,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:15","title_en":"Study Note: Exodul 14:15","content_ro":"<p><strong>14:15-31<\/strong> The escape through the Red Sea was the climactic moment of rescue.<\/p>","content_en":"<p><strong>14:15-31<\/strong> The escape through the Red Sea was the climactic moment of rescue.<\/p>","summary_ro":"14:15-31 The escape through the Red Sea was the climactic moment of rescue.","summary_en":"14:15-31 The escape through the Red Sea was the climactic moment of rescue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71395,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:15","title_en":"Study Note: Exodul 14:15","content_ro":"<p><strong>14:15-31<\/strong> The escape through the Red Sea was the climactic moment of rescue.<\/p>","content_en":"<p><strong>14:15-31<\/strong> The escape through the Red Sea was the climactic moment of rescue.<\/p>","summary_ro":"14:15-31 The escape through the Red Sea was the climactic moment of rescue.","summary_en":"14:15-31 The escape through the Red Sea was the climactic moment of rescue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99021,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:15","title_en":"Study Note: Exodul 14:15","content_ro":"<p><strong>14:15-31<\/strong> The escape through the Red Sea was the climactic moment of rescue.<\/p>","content_en":"<p><strong>14:15-31<\/strong> The escape through the Red Sea was the climactic moment of rescue.<\/p>","summary_ro":"14:15-31 The escape through the Red Sea was the climactic moment of rescue.","summary_en":"14:15-31 The escape through the Red Sea was the climactic moment of rescue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126647,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:15","title_en":"Study Note: Exodul 14:15","content_ro":"<p><strong>14:15-31<\/strong> The escape through the Red Sea was the climactic moment of rescue.<\/p>","content_en":"<p><strong>14:15-31<\/strong> The escape through the Red Sea was the climactic moment of rescue.<\/p>","summary_ro":"14:15-31 The escape through the Red Sea was the climactic moment of rescue.","summary_en":"14:15-31 The escape through the Red Sea was the climactic moment of rescue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60232,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Exodus as History","title_en":"The Exodus as History","content_ro":"<h3>The Exodus as History<\/h3>\n<p>Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 <span>BC<\/span> to Rome in <span>AD<\/span> 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, and who is guiding its events to realize his purposes. How did the Israelites come to their unique concept of reality? Was it not through encounters with the true God in actual events of history? The most reasonable explanation for the distinctiveness of Israel’s understanding is that, as the Bible describes, God broke into their experience and showed himself to them in events that have been recorded as history.<\/p>\n<p>There is no report in Egyptian texts of the events the Bible describes, which has raised suspicions for many. But it would have been highly unusual at that time for a world power to report on their defeat at the hands of a group of slaves. The Bible’s historical reporting, with its inclusion of stories of Israel’s own disasters, is unlike anything else found in the ancient Near East.<\/p>\n<p>Archaeology cannot prove that certain events happened, but it can demonstrate that conditions would have permitted the events to occur, and that is true of the book of Exodus and of the Bible in general. Egyptian records and archaeology neither confirm nor contradict the Bible’s record. However, the text of Exodus shows an intimate familiarity with Egyptian thought and culture, just as a historical record would.<\/p>\n<p>The writers of the Bible believed they were reporting actual events, and they expected their readers to understand them as such. Exodus 18:8-12 gives the first example of someone who put his faith in God because of a testimony to what had actually happened. Faith in God and in his inspired word, the Bible, has a strong historical basis. God has entered into history to act for the salvation of humanity. His acts include Israel’s exodus from Egypt and climax in the life, death, and resurrection of Jesus Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:15–15:21; 18:8-12; Judg 11:12-27; Acts 7:1-56<\/p>","content_en":"<h3>The Exodus as History<\/h3>\n<p>Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 <span>BC<\/span> to Rome in <span>AD<\/span> 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, and who is guiding its events to realize his purposes. How did the Israelites come to their unique concept of reality? Was it not through encounters with the true God in actual events of history? The most reasonable explanation for the distinctiveness of Israel’s understanding is that, as the Bible describes, God broke into their experience and showed himself to them in events that have been recorded as history.<\/p>\n<p>There is no report in Egyptian texts of the events the Bible describes, which has raised suspicions for many. But it would have been highly unusual at that time for a world power to report on their defeat at the hands of a group of slaves. The Bible’s historical reporting, with its inclusion of stories of Israel’s own disasters, is unlike anything else found in the ancient Near East.<\/p>\n<p>Archaeology cannot prove that certain events happened, but it can demonstrate that conditions would have permitted the events to occur, and that is true of the book of Exodus and of the Bible in general. Egyptian records and archaeology neither confirm nor contradict the Bible’s record. However, the text of Exodus shows an intimate familiarity with Egyptian thought and culture, just as a historical record would.<\/p>\n<p>The writers of the Bible believed they were reporting actual events, and they expected their readers to understand them as such. Exodus 18:8-12 gives the first example of someone who put his faith in God because of a testimony to what had actually happened. Faith in God and in his inspired word, the Bible, has a strong historical basis. God has entered into history to act for the salvation of humanity. His acts include Israel’s exodus from Egypt and climax in the life, death, and resurrection of Jesus Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:15–15:21; 18:8-12; Judg 11:12-27; Acts 7:1-56<\/p>","summary_ro":"The Exodus as History Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 BC to Rome in AD 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, a...","summary_en":"The Exodus as History Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 BC to Rome in AD 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87858,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Exodus as History","title_en":"The Exodus as History","content_ro":"<h3>The Exodus as History<\/h3>\n<p>Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 <span>BC<\/span> to Rome in <span>AD<\/span> 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, and who is guiding its events to realize his purposes. How did the Israelites come to their unique concept of reality? Was it not through encounters with the true God in actual events of history? The most reasonable explanation for the distinctiveness of Israel’s understanding is that, as the Bible describes, God broke into their experience and showed himself to them in events that have been recorded as history.<\/p>\n<p>There is no report in Egyptian texts of the events the Bible describes, which has raised suspicions for many. But it would have been highly unusual at that time for a world power to report on their defeat at the hands of a group of slaves. The Bible’s historical reporting, with its inclusion of stories of Israel’s own disasters, is unlike anything else found in the ancient Near East.<\/p>\n<p>Archaeology cannot prove that certain events happened, but it can demonstrate that conditions would have permitted the events to occur, and that is true of the book of Exodus and of the Bible in general. Egyptian records and archaeology neither confirm nor contradict the Bible’s record. However, the text of Exodus shows an intimate familiarity with Egyptian thought and culture, just as a historical record would.<\/p>\n<p>The writers of the Bible believed they were reporting actual events, and they expected their readers to understand them as such. Exodus 18:8-12 gives the first example of someone who put his faith in God because of a testimony to what had actually happened. Faith in God and in his inspired word, the Bible, has a strong historical basis. God has entered into history to act for the salvation of humanity. His acts include Israel’s exodus from Egypt and climax in the life, death, and resurrection of Jesus Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:15–15:21; 18:8-12; Judg 11:12-27; Acts 7:1-56<\/p>","content_en":"<h3>The Exodus as History<\/h3>\n<p>Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 <span>BC<\/span> to Rome in <span>AD<\/span> 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, and who is guiding its events to realize his purposes. How did the Israelites come to their unique concept of reality? Was it not through encounters with the true God in actual events of history? The most reasonable explanation for the distinctiveness of Israel’s understanding is that, as the Bible describes, God broke into their experience and showed himself to them in events that have been recorded as history.<\/p>\n<p>There is no report in Egyptian texts of the events the Bible describes, which has raised suspicions for many. But it would have been highly unusual at that time for a world power to report on their defeat at the hands of a group of slaves. The Bible’s historical reporting, with its inclusion of stories of Israel’s own disasters, is unlike anything else found in the ancient Near East.<\/p>\n<p>Archaeology cannot prove that certain events happened, but it can demonstrate that conditions would have permitted the events to occur, and that is true of the book of Exodus and of the Bible in general. Egyptian records and archaeology neither confirm nor contradict the Bible’s record. However, the text of Exodus shows an intimate familiarity with Egyptian thought and culture, just as a historical record would.<\/p>\n<p>The writers of the Bible believed they were reporting actual events, and they expected their readers to understand them as such. Exodus 18:8-12 gives the first example of someone who put his faith in God because of a testimony to what had actually happened. Faith in God and in his inspired word, the Bible, has a strong historical basis. God has entered into history to act for the salvation of humanity. His acts include Israel’s exodus from Egypt and climax in the life, death, and resurrection of Jesus Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:15–15:21; 18:8-12; Judg 11:12-27; Acts 7:1-56<\/p>","summary_ro":"The Exodus as History Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 BC to Rome in AD 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, a...","summary_en":"The Exodus as History Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 BC to Rome in AD 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115484,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Exodus as History","title_en":"The Exodus as History","content_ro":"<h3>The Exodus as History<\/h3>\n<p>Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 <span>BC<\/span> to Rome in <span>AD<\/span> 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, and who is guiding its events to realize his purposes. How did the Israelites come to their unique concept of reality? Was it not through encounters with the true God in actual events of history? The most reasonable explanation for the distinctiveness of Israel’s understanding is that, as the Bible describes, God broke into their experience and showed himself to them in events that have been recorded as history.<\/p>\n<p>There is no report in Egyptian texts of the events the Bible describes, which has raised suspicions for many. But it would have been highly unusual at that time for a world power to report on their defeat at the hands of a group of slaves. The Bible’s historical reporting, with its inclusion of stories of Israel’s own disasters, is unlike anything else found in the ancient Near East.<\/p>\n<p>Archaeology cannot prove that certain events happened, but it can demonstrate that conditions would have permitted the events to occur, and that is true of the book of Exodus and of the Bible in general. Egyptian records and archaeology neither confirm nor contradict the Bible’s record. However, the text of Exodus shows an intimate familiarity with Egyptian thought and culture, just as a historical record would.<\/p>\n<p>The writers of the Bible believed they were reporting actual events, and they expected their readers to understand them as such. Exodus 18:8-12 gives the first example of someone who put his faith in God because of a testimony to what had actually happened. Faith in God and in his inspired word, the Bible, has a strong historical basis. God has entered into history to act for the salvation of humanity. His acts include Israel’s exodus from Egypt and climax in the life, death, and resurrection of Jesus Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:15–15:21; 18:8-12; Judg 11:12-27; Acts 7:1-56<\/p>","content_en":"<h3>The Exodus as History<\/h3>\n<p>Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 <span>BC<\/span> to Rome in <span>AD<\/span> 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, and who is guiding its events to realize his purposes. How did the Israelites come to their unique concept of reality? Was it not through encounters with the true God in actual events of history? The most reasonable explanation for the distinctiveness of Israel’s understanding is that, as the Bible describes, God broke into their experience and showed himself to them in events that have been recorded as history.<\/p>\n<p>There is no report in Egyptian texts of the events the Bible describes, which has raised suspicions for many. But it would have been highly unusual at that time for a world power to report on their defeat at the hands of a group of slaves. The Bible’s historical reporting, with its inclusion of stories of Israel’s own disasters, is unlike anything else found in the ancient Near East.<\/p>\n<p>Archaeology cannot prove that certain events happened, but it can demonstrate that conditions would have permitted the events to occur, and that is true of the book of Exodus and of the Bible in general. Egyptian records and archaeology neither confirm nor contradict the Bible’s record. However, the text of Exodus shows an intimate familiarity with Egyptian thought and culture, just as a historical record would.<\/p>\n<p>The writers of the Bible believed they were reporting actual events, and they expected their readers to understand them as such. Exodus 18:8-12 gives the first example of someone who put his faith in God because of a testimony to what had actually happened. Faith in God and in his inspired word, the Bible, has a strong historical basis. God has entered into history to act for the salvation of humanity. His acts include Israel’s exodus from Egypt and climax in the life, death, and resurrection of Jesus Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:15–15:21; 18:8-12; Judg 11:12-27; Acts 7:1-56<\/p>","summary_ro":"The Exodus as History Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 BC to Rome in AD 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, a...","summary_en":"The Exodus as History Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 BC to Rome in AD 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143110,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Exodus as History","title_en":"The Exodus as History","content_ro":"<h3>The Exodus as History<\/h3>\n<p>Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 <span>BC<\/span> to Rome in <span>AD<\/span> 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, and who is guiding its events to realize his purposes. How did the Israelites come to their unique concept of reality? Was it not through encounters with the true God in actual events of history? The most reasonable explanation for the distinctiveness of Israel’s understanding is that, as the Bible describes, God broke into their experience and showed himself to them in events that have been recorded as history.<\/p>\n<p>There is no report in Egyptian texts of the events the Bible describes, which has raised suspicions for many. But it would have been highly unusual at that time for a world power to report on their defeat at the hands of a group of slaves. The Bible’s historical reporting, with its inclusion of stories of Israel’s own disasters, is unlike anything else found in the ancient Near East.<\/p>\n<p>Archaeology cannot prove that certain events happened, but it can demonstrate that conditions would have permitted the events to occur, and that is true of the book of Exodus and of the Bible in general. Egyptian records and archaeology neither confirm nor contradict the Bible’s record. However, the text of Exodus shows an intimate familiarity with Egyptian thought and culture, just as a historical record would.<\/p>\n<p>The writers of the Bible believed they were reporting actual events, and they expected their readers to understand them as such. Exodus 18:8-12 gives the first example of someone who put his faith in God because of a testimony to what had actually happened. Faith in God and in his inspired word, the Bible, has a strong historical basis. God has entered into history to act for the salvation of humanity. His acts include Israel’s exodus from Egypt and climax in the life, death, and resurrection of Jesus Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:15–15:21; 18:8-12; Judg 11:12-27; Acts 7:1-56<\/p>","content_en":"<h3>The Exodus as History<\/h3>\n<p>Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 <span>BC<\/span> to Rome in <span>AD<\/span> 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, and who is guiding its events to realize his purposes. How did the Israelites come to their unique concept of reality? Was it not through encounters with the true God in actual events of history? The most reasonable explanation for the distinctiveness of Israel’s understanding is that, as the Bible describes, God broke into their experience and showed himself to them in events that have been recorded as history.<\/p>\n<p>There is no report in Egyptian texts of the events the Bible describes, which has raised suspicions for many. But it would have been highly unusual at that time for a world power to report on their defeat at the hands of a group of slaves. The Bible’s historical reporting, with its inclusion of stories of Israel’s own disasters, is unlike anything else found in the ancient Near East.<\/p>\n<p>Archaeology cannot prove that certain events happened, but it can demonstrate that conditions would have permitted the events to occur, and that is true of the book of Exodus and of the Bible in general. Egyptian records and archaeology neither confirm nor contradict the Bible’s record. However, the text of Exodus shows an intimate familiarity with Egyptian thought and culture, just as a historical record would.<\/p>\n<p>The writers of the Bible believed they were reporting actual events, and they expected their readers to understand them as such. Exodus 18:8-12 gives the first example of someone who put his faith in God because of a testimony to what had actually happened. Faith in God and in his inspired word, the Bible, has a strong historical basis. God has entered into history to act for the salvation of humanity. His acts include Israel’s exodus from Egypt and climax in the life, death, and resurrection of Jesus Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:15–15:21; 18:8-12; Judg 11:12-27; Acts 7:1-56<\/p>","summary_ro":"The Exodus as History Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 BC to Rome in AD 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, a...","summary_en":"The Exodus as History Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 BC to Rome in AD 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":43770,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:17","title_en":"Study Note: Exodul 14:17","content_ro":"<p><strong>14:17<\/strong> <em>My great glory:<\/em> The Hebrew word translated “glory” (<span class=\"hebrew\" lang=\"he\">kabod<\/span>) connotes weightiness, significance, and reality. God demonstrated his authenticity while showing that all the political, military, and material glory of one of the greatest human cultures was only the thinnest of veils.<\/p>","content_en":"<p><strong>14:17<\/strong> <em>My great glory:<\/em> The Hebrew word translated “glory” (<span class=\"hebrew\" lang=\"he\">kabod<\/span>) connotes weightiness, significance, and reality. God demonstrated his authenticity while showing that all the political, military, and material glory of one of the greatest human cultures was only the thinnest of veils.<\/p>","summary_ro":"14:17 My great glory: The Hebrew word translated “glory” (kabod) connotes weightiness, significance, and reality. God demonstrated his authenticity while showing that all the political, military, and material glory of one of the greatest human cultures was only the thinnest of veils.","summary_en":"14:17 My great glory: The Hebrew word translated “glory” (kabod) connotes weightiness, significance, and reality. God demonstrated his authenticity while showing that all the political, military, and material glory of one of the greatest human cultures was only the thinnest of veils.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71396,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:17","title_en":"Study Note: Exodul 14:17","content_ro":"<p><strong>14:17<\/strong> <em>My great glory:<\/em> The Hebrew word translated “glory” (<span class=\"hebrew\" lang=\"he\">kabod<\/span>) connotes weightiness, significance, and reality. God demonstrated his authenticity while showing that all the political, military, and material glory of one of the greatest human cultures was only the thinnest of veils.<\/p>","content_en":"<p><strong>14:17<\/strong> <em>My great glory:<\/em> The Hebrew word translated “glory” (<span class=\"hebrew\" lang=\"he\">kabod<\/span>) connotes weightiness, significance, and reality. God demonstrated his authenticity while showing that all the political, military, and material glory of one of the greatest human cultures was only the thinnest of veils.<\/p>","summary_ro":"14:17 My great glory: The Hebrew word translated “glory” (kabod) connotes weightiness, significance, and reality. God demonstrated his authenticity while showing that all the political, military, and material glory of one of the greatest human cultures was only the thinnest of veils.","summary_en":"14:17 My great glory: The Hebrew word translated “glory” (kabod) connotes weightiness, significance, and reality. God demonstrated his authenticity while showing that all the political, military, and material glory of one of the greatest human cultures was only the thinnest of veils.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99022,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:17","title_en":"Study Note: Exodul 14:17","content_ro":"<p><strong>14:17<\/strong> <em>My great glory:<\/em> The Hebrew word translated “glory” (<span class=\"hebrew\" lang=\"he\">kabod<\/span>) connotes weightiness, significance, and reality. God demonstrated his authenticity while showing that all the political, military, and material glory of one of the greatest human cultures was only the thinnest of veils.<\/p>","content_en":"<p><strong>14:17<\/strong> <em>My great glory:<\/em> The Hebrew word translated “glory” (<span class=\"hebrew\" lang=\"he\">kabod<\/span>) connotes weightiness, significance, and reality. God demonstrated his authenticity while showing that all the political, military, and material glory of one of the greatest human cultures was only the thinnest of veils.<\/p>","summary_ro":"14:17 My great glory: The Hebrew word translated “glory” (kabod) connotes weightiness, significance, and reality. God demonstrated his authenticity while showing that all the political, military, and material glory of one of the greatest human cultures was only the thinnest of veils.","summary_en":"14:17 My great glory: The Hebrew word translated “glory” (kabod) connotes weightiness, significance, and reality. God demonstrated his authenticity while showing that all the political, military, and material glory of one of the greatest human cultures was only the thinnest of veils.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126648,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:17","title_en":"Study Note: Exodul 14:17","content_ro":"<p><strong>14:17<\/strong> <em>My great glory:<\/em> The Hebrew word translated “glory” (<span class=\"hebrew\" lang=\"he\">kabod<\/span>) connotes weightiness, significance, and reality. God demonstrated his authenticity while showing that all the political, military, and material glory of one of the greatest human cultures was only the thinnest of veils.<\/p>","content_en":"<p><strong>14:17<\/strong> <em>My great glory:<\/em> The Hebrew word translated “glory” (<span class=\"hebrew\" lang=\"he\">kabod<\/span>) connotes weightiness, significance, and reality. God demonstrated his authenticity while showing that all the political, military, and material glory of one of the greatest human cultures was only the thinnest of veils.<\/p>","summary_ro":"14:17 My great glory: The Hebrew word translated “glory” (kabod) connotes weightiness, significance, and reality. God demonstrated his authenticity while showing that all the political, military, and material glory of one of the greatest human cultures was only the thinnest of veils.","summary_en":"14:17 My great glory: The Hebrew word translated “glory” (kabod) connotes weightiness, significance, and reality. God demonstrated his authenticity while showing that all the political, military, and material glory of one of the greatest human cultures was only the thinnest of veils.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60280,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Glory of God","title_en":"The Glory of God","content_ro":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","content_en":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","summary_ro":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","summary_en":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87906,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Glory of God","title_en":"The Glory of God","content_ro":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","content_en":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","summary_ro":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","summary_en":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115532,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Glory of God","title_en":"The Glory of God","content_ro":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","content_en":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","summary_ro":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","summary_en":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143158,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Glory of God","title_en":"The Glory of God","content_ro":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","content_en":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","summary_ro":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","summary_en":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":11439,"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}],"19":[{"id":1631,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Angel","title_en":"Angel","content_ro":"<h3>ANGEL<\/h3>\n<p>Messenger of God or supernatural being, either good or evil, with powers greater than humans possess.<\/p>\n<p>The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jerusalem (Ez 41:18-20). Two angels, Gabriel and the chief, or archangel, Michael, are named in the Bible (Dn 8:16; 9:21; 10:13; Lk 1:19, 26; Jude 1:9; Rv 12:7-9).<\/p>\n\n<p>In the Bible, angels are spiritual beings who serve primarily as messengers. The English word “angel” comes directly from a Greek word for messenger. In Luke 9:52, Jesus sent “messengers” ahead of him. Usually the same word is translated “angel” and is understood to mean a spiritual messenger from God. In the OT also, one Hebrew word can refer either to a human messenger or to a spiritual being. It is not always immediately clear which is meant, especially since angels sometimes appeared in human form. In certain passages, “the angel of God” or a similar phrase may refer to God delivering his own message (see Gn 18:2-15).<\/p>\n<p>Angels appeared to many of God’s people in the Bible to announce good news (Jgs 13:3), warn of danger (Gn 19:15), guard from evil (Dn 3:28; 6:22), guide and protect (Ex 14:19), nourish (Gn 21:14-20; 1 Kgs 19:4-7), or instruct (Acts 7:38; Gal 3:19). When Christ came to earth as the Savior, angels heralded his birth (Lk 2:8-15), guided and warned his parents (Mt 2:13), strengthened him when he was tempted (Mt 4:11) and in his last distress (Lk 22:43-44 in some manuscripts), and observed his resurrection (Mt 28:1-6). Jesus spoke about the guardian angels of little children (Mt 18:10). Philip was guided by an angel (Acts 8:26). Apostles were rescued from prison by an angel (Acts 5:19; 12:7-11). In a frightening situation, the apostle Paul was encouraged by an angel (Acts 27:21-25).<\/p>\n\n<p>The physical appearance of angels in biblical encounters was often unusual enough to distinguish them from ordinary people. The angel who moved the stone from the entrance to Jesus’ tomb had an appearance like lightning and raiment white as snow (Mt 28:3). Many passages about angels are descriptions of dreams or visions. “Jacob’s ladder” with angels ascending and descending (Gn 28:12) is an example. In another dream an angel spoke to Jacob (Gn 31:11). An angel appeared to Cornelius in a vision (Acts 10:1-3). Major passages of this type include Isaiah 6 (the seraphim), much of the book of Ezekiel (the cherubim), and much of Daniel and Zechariah. In the NT, over a third of the references to angels are in the book of Revelation. In most cases there, the angelic beings are glorious or grotesque figures seen in visions and are not to be confused with human persons. The language describing such visions is appropriately mystical, or at least metaphorical and difficult to interpret.<\/p>\n<p>Angelology, or the doctrine of angels, is not a major theme in Christian theology in spite of the many references to angels in the Bible. Angels are included in descriptions of all that God created (Ps 148:2; Col 1:16). There are hints that they witnessed the creation of the world (Jb 38:7). No matter how close to God angels may be, they share with humankind the status of creatures. But as wholly spiritual creatures they are free from many human limitations, such as death (Lk 20:36). They do not marry (Mt 22:30), so they could be regarded as sexless. In all their appearances, angels in human form were taken to be men, never women or children. Their ability to communicate in human language and to affect human life in other ways is basic to their role in the Bible. Their power and awesome appearance (Mt 28:2-4) sometimes tempted people to fear or worship them, but the NT does not condone the worship of angels (Col 2:18; Rv 22:8-9). Though angels are stronger and wiser than human beings, their power and knowledge are also limited by God (Ps 103:20; Mt 24:36; 1 Pt 1:11-12; 2 Pt 2:11). <em>See<\/em> Cherub, Cherubim; Seraph, Seraphim; Demon; Demon-possession; Satan.<\/p>","content_en":"<h3>ANGEL<\/h3>\n<p>Messenger of God or supernatural being, either good or evil, with powers greater than humans possess.<\/p>\n<p>The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jerusalem (Ez 41:18-20). Two angels, Gabriel and the chief, or archangel, Michael, are named in the Bible (Dn 8:16; 9:21; 10:13; Lk 1:19, 26; Jude 1:9; Rv 12:7-9).<\/p>\n\n<p>In the Bible, angels are spiritual beings who serve primarily as messengers. The English word “angel” comes directly from a Greek word for messenger. In Luke 9:52, Jesus sent “messengers” ahead of him. Usually the same word is translated “angel” and is understood to mean a spiritual messenger from God. In the OT also, one Hebrew word can refer either to a human messenger or to a spiritual being. It is not always immediately clear which is meant, especially since angels sometimes appeared in human form. In certain passages, “the angel of God” or a similar phrase may refer to God delivering his own message (see Gn 18:2-15).<\/p>\n<p>Angels appeared to many of God’s people in the Bible to announce good news (Jgs 13:3), warn of danger (Gn 19:15), guard from evil (Dn 3:28; 6:22), guide and protect (Ex 14:19), nourish (Gn 21:14-20; 1 Kgs 19:4-7), or instruct (Acts 7:38; Gal 3:19). When Christ came to earth as the Savior, angels heralded his birth (Lk 2:8-15), guided and warned his parents (Mt 2:13), strengthened him when he was tempted (Mt 4:11) and in his last distress (Lk 22:43-44 in some manuscripts), and observed his resurrection (Mt 28:1-6). Jesus spoke about the guardian angels of little children (Mt 18:10). Philip was guided by an angel (Acts 8:26). Apostles were rescued from prison by an angel (Acts 5:19; 12:7-11). In a frightening situation, the apostle Paul was encouraged by an angel (Acts 27:21-25).<\/p>\n\n<p>The physical appearance of angels in biblical encounters was often unusual enough to distinguish them from ordinary people. The angel who moved the stone from the entrance to Jesus’ tomb had an appearance like lightning and raiment white as snow (Mt 28:3). Many passages about angels are descriptions of dreams or visions. “Jacob’s ladder” with angels ascending and descending (Gn 28:12) is an example. In another dream an angel spoke to Jacob (Gn 31:11). An angel appeared to Cornelius in a vision (Acts 10:1-3). Major passages of this type include Isaiah 6 (the seraphim), much of the book of Ezekiel (the cherubim), and much of Daniel and Zechariah. In the NT, over a third of the references to angels are in the book of Revelation. In most cases there, the angelic beings are glorious or grotesque figures seen in visions and are not to be confused with human persons. The language describing such visions is appropriately mystical, or at least metaphorical and difficult to interpret.<\/p>\n<p>Angelology, or the doctrine of angels, is not a major theme in Christian theology in spite of the many references to angels in the Bible. Angels are included in descriptions of all that God created (Ps 148:2; Col 1:16). There are hints that they witnessed the creation of the world (Jb 38:7). No matter how close to God angels may be, they share with humankind the status of creatures. But as wholly spiritual creatures they are free from many human limitations, such as death (Lk 20:36). They do not marry (Mt 22:30), so they could be regarded as sexless. In all their appearances, angels in human form were taken to be men, never women or children. Their ability to communicate in human language and to affect human life in other ways is basic to their role in the Bible. Their power and awesome appearance (Mt 28:2-4) sometimes tempted people to fear or worship them, but the NT does not condone the worship of angels (Col 2:18; Rv 22:8-9). Though angels are stronger and wiser than human beings, their power and knowledge are also limited by God (Ps 103:20; Mt 24:36; 1 Pt 1:11-12; 2 Pt 2:11). <em>See<\/em> Cherub, Cherubim; Seraph, Seraphim; Demon; Demon-possession; Satan.<\/p>","summary_ro":"ANGEL Messenger of God or supernatural being, either good or evil, with powers greater than humans possess. The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jer...","summary_en":"ANGEL Messenger of God or supernatural being, either good or evil, with powers greater than humans possess. The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jer...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11497,"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":30411,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pillar of Fire and Cloud","title_en":"Pillar of Fire and Cloud","content_ro":"<h3>PILLAR OF FIRE AND CLOUD<\/h3>\n<p>One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though the Bible itself does not use this designation, the cloud and associated theophanies (God-appearances) are often called the “Shekinah glory” or simply “the Shekinah”—terms that have entered Christian theology from rabbinic literature.<\/p>\n<p>The cloud theophany is associated with a variety of functions; common to all of them is that it is a visible expression of the presence of God. The cloud filled the tabernacle and was there day and night as a witness to the presence of God (Ex 40:34-38). God appeared in the cloud on the Day of Atonement (Lv 16:2). God’s acceptance of the temple built as his dwelling is shown when the cloud comes at the dedication (1 Kgs 8:10-11; 2 Chr 5:13-14).<\/p>\n<p>The cloud was also a protection for Israel. At its first appearance in the events of the exodus, the cloud positioned itself between the armies of Egypt and Israel, engulfing the Egyptians in darkness on the one side while lighting the way with its fire for Israel on the other (Ex 14:19-20). The psalmist recalled how God “spread out a cloud as a covering, and a fire to give light at night” (Ps 105:39, <span>niv<\/span>).<\/p>\n<p>The pillar also served as Israel’s guide during the exodus and wandering in the wilderness. “The <span>Lord<\/span> guided them by a pillar of cloud during the day and a pillar of fire at night. That way they could travel whether it was day or night. And the <span>Lord<\/span> did not remove the pillar of cloud or pillar of fire from their sight” (Ex 13:21-22, <span>nlt<\/span>). Whenever the cloud lifted from above the tent, the Israelites set out; wherever the cloud settled, the Israelites encamped (Nm 9:17). In spite of the sins of the people, the Lord God went ahead of them on their journey, in fire by night and in a cloud by day (Dt 1:33). Subsequent generations would recount how God was their guide by day and night (Neh 9:12, 19; Ps 78:14).<\/p>\n<p>The cloud also had an oracular function (Ps 99:7). Not only did God speak from the cloud at Sinai (Ex 19:9, 16; 34:1-25; Dt 4:11-12; 5:22), he also spoke from there when Israel rebelled (Ex 16:10; Nm 14:10; 16:42-43), when Aaron and Miriam had a quarrel with Moses (Nm 12:1-15), and when the 70 elders were appointed. Only Moses had this ready access to the very words of God. When Moses went into the tabernacle, “the pillar of cloud would come down and hover at the entrance while the <span>Lord<\/span> spoke with Moses” (Ex 33:9, <span>nlt<\/span>). At the death of Moses the Lord appears in the pillar at the tent and speaks of the coming apostasy of the nation (Dt 31:14-29).<\/p>\n<p>Other theophanies having the features of cloud, fire, and light—or some combination—should probably be associated with the pillar of fire and cloud. Ezekiel saw an immense cloud with flashing lightning and surrounded by a brilliant light (Ez 1:4); when he looked inside the cloud, he saw a fire, creatures in the service of God, the throne of God, and the awesome presence of the one who sat upon it and spoke (vv 5-28). Ezekiel also had a vision of the glory of God leaving the temple, and later a vision of its return (chs 10; 43). In Daniel’s vision of the Ancient of Days, he sees one “like a son of man, coming with the clouds of heaven” to receive authority, glory, and power (Dn 7:13, <span>niv<\/span>). The phrase “son of man” becomes Jesus’ favorite self-designation in the Gospels. At the Transfiguration, when he reveals his own glory, the clouds envelop him (Mt 17:5; Mk 9:7; Lk 9:34). At his ascension he is received into the clouds, and angels remind the apostles of his promise to return in the same way (Acts 1:9-11; see Mt 24:30; Mk 13:26; Lk 21:27; Rv 1:7).<\/p>\n<p><em>See also<\/em> Glory; Shekinah; Theophany.<\/p>","content_en":"<h3>PILLAR OF FIRE AND CLOUD<\/h3>\n<p>One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though the Bible itself does not use this designation, the cloud and associated theophanies (God-appearances) are often called the “Shekinah glory” or simply “the Shekinah”—terms that have entered Christian theology from rabbinic literature.<\/p>\n<p>The cloud theophany is associated with a variety of functions; common to all of them is that it is a visible expression of the presence of God. The cloud filled the tabernacle and was there day and night as a witness to the presence of God (Ex 40:34-38). God appeared in the cloud on the Day of Atonement (Lv 16:2). God’s acceptance of the temple built as his dwelling is shown when the cloud comes at the dedication (1 Kgs 8:10-11; 2 Chr 5:13-14).<\/p>\n<p>The cloud was also a protection for Israel. At its first appearance in the events of the exodus, the cloud positioned itself between the armies of Egypt and Israel, engulfing the Egyptians in darkness on the one side while lighting the way with its fire for Israel on the other (Ex 14:19-20). The psalmist recalled how God “spread out a cloud as a covering, and a fire to give light at night” (Ps 105:39, <span>niv<\/span>).<\/p>\n<p>The pillar also served as Israel’s guide during the exodus and wandering in the wilderness. “The <span>Lord<\/span> guided them by a pillar of cloud during the day and a pillar of fire at night. That way they could travel whether it was day or night. And the <span>Lord<\/span> did not remove the pillar of cloud or pillar of fire from their sight” (Ex 13:21-22, <span>nlt<\/span>). Whenever the cloud lifted from above the tent, the Israelites set out; wherever the cloud settled, the Israelites encamped (Nm 9:17). In spite of the sins of the people, the Lord God went ahead of them on their journey, in fire by night and in a cloud by day (Dt 1:33). Subsequent generations would recount how God was their guide by day and night (Neh 9:12, 19; Ps 78:14).<\/p>\n<p>The cloud also had an oracular function (Ps 99:7). Not only did God speak from the cloud at Sinai (Ex 19:9, 16; 34:1-25; Dt 4:11-12; 5:22), he also spoke from there when Israel rebelled (Ex 16:10; Nm 14:10; 16:42-43), when Aaron and Miriam had a quarrel with Moses (Nm 12:1-15), and when the 70 elders were appointed. Only Moses had this ready access to the very words of God. When Moses went into the tabernacle, “the pillar of cloud would come down and hover at the entrance while the <span>Lord<\/span> spoke with Moses” (Ex 33:9, <span>nlt<\/span>). At the death of Moses the Lord appears in the pillar at the tent and speaks of the coming apostasy of the nation (Dt 31:14-29).<\/p>\n<p>Other theophanies having the features of cloud, fire, and light—or some combination—should probably be associated with the pillar of fire and cloud. Ezekiel saw an immense cloud with flashing lightning and surrounded by a brilliant light (Ez 1:4); when he looked inside the cloud, he saw a fire, creatures in the service of God, the throne of God, and the awesome presence of the one who sat upon it and spoke (vv 5-28). Ezekiel also had a vision of the glory of God leaving the temple, and later a vision of its return (chs 10; 43). In Daniel’s vision of the Ancient of Days, he sees one “like a son of man, coming with the clouds of heaven” to receive authority, glory, and power (Dn 7:13, <span>niv<\/span>). The phrase “son of man” becomes Jesus’ favorite self-designation in the Gospels. At the Transfiguration, when he reveals his own glory, the clouds envelop him (Mt 17:5; Mk 9:7; Lk 9:34). At his ascension he is received into the clouds, and angels remind the apostles of his promise to return in the same way (Acts 1:9-11; see Mt 24:30; Mk 13:26; Lk 21:27; Rv 1:7).<\/p>\n<p><em>See also<\/em> Glory; Shekinah; Theophany.<\/p>","summary_ro":"PILLAR OF FIRE AND CLOUD One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though ...","summary_en":"PILLAR OF FIRE AND CLOUD One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31196,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Presence of God","title_en":"the Presence of God","content_ro":"<h3>PRESENCE OF GOD, T<span>he<\/span><\/h3>\n<p>God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>The Angel of the Lord<\/h5>\n<p>The angel of the Lord was God’s emissary and Israel’s special helper, although it is not said that the same angel is meant in every instance (Ex 14:19; 23:20; 33:2). After the angel vanishes, Hagar insists that she had seen God himself (Gn 16:13). In Jacob’s experience the angel identifies himself with God (31:11-13); while in Genesis 21:18, 22:11, Numbers 22:35, the “I” of deity signified God’s presence in the angel. There is also oscillation between God and the angel in Exodus 12:23 and Genesis 48:15-16. Here God was temporarily incarnating himself within the form of the angel, assuring his own that he was immediately present with them.<\/p>\n<h5>The Glory of God<\/h5>\n<p>Glory is what God possesses in his own right, a visible extension of his nature, a “concrete” form of his divine presence. The heavens are a visible form of God’s presence (Pss 8; 19:1-6; 136:5), for they are his glory. The glory that appeared to Israel as devouring fire on Sinai (Ex 29:43) filled the tabernacle (40:34-38). By it God consecrated the tabernacle as the place of his presence. In Isaiah 6 the glory appears as the normal expression of the divine presence. In Ezekiel the glory is identical with God (Ez 9:3-4). Throughout the OT the glory of God is the transcendent God making his presence and nearness visible to his own.<\/p>\n<h5>The Face of God<\/h5>\n<p>In the OT “presence” is used to represent the Hebrew word for “face”; when “face” is conjoined with a preposition, it means “in the presence of.” In Genesis 32:30 Jacob saw God “face to face.” A man’s personality and character are made visible on his face. In this sense a man’s face is the man. So, “the angel of his presence [face]” (Is 63:9) may mean “the angel who is his face,” since the prophet may have intended the identification. The face of God is the revelation of the grace of God. So, when he hides his face, he is withholding his grace. But when he makes his face shine (Ps 31:16), there is blessing (44:3). The face of God, then, is the presence of God (Ex 33:14). To pray to God in a holy place was to “seek God’s face” (Ps 24:6), his personal presence. Indeed, this sums up temple worship and private prayer in Israel (63:1-3; 100:2). The blessing of God consisted in his face shining upon them (Nm 6:25; Ps 80:3, 7, 19).<\/p>\n<h5>The Name of God<\/h5>\n<p>Among Semites, the equation of the name and the person was a common idea. So also, the name of God was an interchangeable term for God himself, a symbol of his activity in revelation. The linking of man’s worship of God with the divine name of God was the medium of his operation (Pss 44:5; 89:24; Is 30:27), a designation for the power of God that radiates help and energy universally. God could act by his name. The angel of the Lord’s authority and power functioned because God’s name was in him (Ex 23:20-21). As bearer of the divine name, he made real the hidden presence of God. The temple was the dwelling place of the name (1 Kgs 11:36), not only because God’s name was invoked there but also because God’s presence—God himself—dwelt there.<\/p>\n<h5>The Spirit of God<\/h5>\n<p>In the Holy Spirit the transcendent God draws near to his people. The Spirit is the medium through whom God’s presence becomes real among his people (Is 63:11-14; Zec 7:12) and by whom God’s gifts and powers operate among them (2 Chr 15:1; 20:14; 24:20; Zec 4:6; 6:1-8). The Spirit was the presence and power of God with his people—God himself acting in accordance with his essential nature. The sinner cannot be in the presence of God without the aid of God’s Holy Spirit; to be deprived of the Holy Spirit is to be deprived of God’s presence (Ps 51:11). Without the Spirit, communion between God and humans is not possible.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT a new mode of God’s presence is revealed. It is in Jesus Christ the incarnate Word that God is present among his own (Jn 1:14-18; 17:6, 26). Jesus’ mission was to reveal God to humanity. This he did through his whole life’s work as well as through his words. His revelation of the name of God was expressed in his own name—Jesus (“The Lord Is Salvation”). And in the person of Jesus the function of the name of God found fulfillment. Christ was the new temple (Jn 1:14; 2:21; Col 2:9). He was the locus of the tabernacling presence of God. But that was only a first installment of the unveiling of God’s presence.<\/p>\n<p>The church now constitutes the temple of God in the NT. Christianity is essentially the religion of the presence of God and of communion with God. The body of Christ, “the spiritual temple” (Eph 2:22), made of “living stones” (1 Pt 2:5), is the residence of the presence of the glorious God.<\/p>\n<p>And now, the individual Christian is also a temple of God (1 Cor 3:16-17; 6:19; 2 Cor 6:16). God is especially present in the Christian’s spirit; there God reigns, for there is his kingdom; there he is worshiped, for there his glory and his presence have consecrated the inner being into a temple (see Jn 14:23).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","content_en":"<h3>PRESENCE OF GOD, T<span>he<\/span><\/h3>\n<p>God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>The Angel of the Lord<\/h5>\n<p>The angel of the Lord was God’s emissary and Israel’s special helper, although it is not said that the same angel is meant in every instance (Ex 14:19; 23:20; 33:2). After the angel vanishes, Hagar insists that she had seen God himself (Gn 16:13). In Jacob’s experience the angel identifies himself with God (31:11-13); while in Genesis 21:18, 22:11, Numbers 22:35, the “I” of deity signified God’s presence in the angel. There is also oscillation between God and the angel in Exodus 12:23 and Genesis 48:15-16. Here God was temporarily incarnating himself within the form of the angel, assuring his own that he was immediately present with them.<\/p>\n<h5>The Glory of God<\/h5>\n<p>Glory is what God possesses in his own right, a visible extension of his nature, a “concrete” form of his divine presence. The heavens are a visible form of God’s presence (Pss 8; 19:1-6; 136:5), for they are his glory. The glory that appeared to Israel as devouring fire on Sinai (Ex 29:43) filled the tabernacle (40:34-38). By it God consecrated the tabernacle as the place of his presence. In Isaiah 6 the glory appears as the normal expression of the divine presence. In Ezekiel the glory is identical with God (Ez 9:3-4). Throughout the OT the glory of God is the transcendent God making his presence and nearness visible to his own.<\/p>\n<h5>The Face of God<\/h5>\n<p>In the OT “presence” is used to represent the Hebrew word for “face”; when “face” is conjoined with a preposition, it means “in the presence of.” In Genesis 32:30 Jacob saw God “face to face.” A man’s personality and character are made visible on his face. In this sense a man’s face is the man. So, “the angel of his presence [face]” (Is 63:9) may mean “the angel who is his face,” since the prophet may have intended the identification. The face of God is the revelation of the grace of God. So, when he hides his face, he is withholding his grace. But when he makes his face shine (Ps 31:16), there is blessing (44:3). The face of God, then, is the presence of God (Ex 33:14). To pray to God in a holy place was to “seek God’s face” (Ps 24:6), his personal presence. Indeed, this sums up temple worship and private prayer in Israel (63:1-3; 100:2). The blessing of God consisted in his face shining upon them (Nm 6:25; Ps 80:3, 7, 19).<\/p>\n<h5>The Name of God<\/h5>\n<p>Among Semites, the equation of the name and the person was a common idea. So also, the name of God was an interchangeable term for God himself, a symbol of his activity in revelation. The linking of man’s worship of God with the divine name of God was the medium of his operation (Pss 44:5; 89:24; Is 30:27), a designation for the power of God that radiates help and energy universally. God could act by his name. The angel of the Lord’s authority and power functioned because God’s name was in him (Ex 23:20-21). As bearer of the divine name, he made real the hidden presence of God. The temple was the dwelling place of the name (1 Kgs 11:36), not only because God’s name was invoked there but also because God’s presence—God himself—dwelt there.<\/p>\n<h5>The Spirit of God<\/h5>\n<p>In the Holy Spirit the transcendent God draws near to his people. The Spirit is the medium through whom God’s presence becomes real among his people (Is 63:11-14; Zec 7:12) and by whom God’s gifts and powers operate among them (2 Chr 15:1; 20:14; 24:20; Zec 4:6; 6:1-8). The Spirit was the presence and power of God with his people—God himself acting in accordance with his essential nature. The sinner cannot be in the presence of God without the aid of God’s Holy Spirit; to be deprived of the Holy Spirit is to be deprived of God’s presence (Ps 51:11). Without the Spirit, communion between God and humans is not possible.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT a new mode of God’s presence is revealed. It is in Jesus Christ the incarnate Word that God is present among his own (Jn 1:14-18; 17:6, 26). Jesus’ mission was to reveal God to humanity. This he did through his whole life’s work as well as through his words. His revelation of the name of God was expressed in his own name—Jesus (“The Lord Is Salvation”). And in the person of Jesus the function of the name of God found fulfillment. Christ was the new temple (Jn 1:14; 2:21; Col 2:9). He was the locus of the tabernacling presence of God. But that was only a first installment of the unveiling of God’s presence.<\/p>\n<p>The church now constitutes the temple of God in the NT. Christianity is essentially the religion of the presence of God and of communion with God. The body of Christ, “the spiritual temple” (Eph 2:22), made of “living stones” (1 Pt 2:5), is the residence of the presence of the glorious God.<\/p>\n<p>And now, the individual Christian is also a temple of God (1 Cor 3:16-17; 6:19; 2 Cor 6:16). God is especially present in the Christian’s spirit; there God reigns, for there is his kingdom; there he is worshiped, for there his glory and his presence have consecrated the inner being into a temple (see Jn 14:23).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","summary_ro":"PRESENCE OF GOD, The God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself. In the Old Testament The Angel of the Lord The angel of the Lord was God’s emissary and...","summary_en":"PRESENCE OF GOD, The God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself. In the Old Testament The Angel of the Lord The angel of the Lord was God’s emissary and...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39898,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Angel of the Lord","title_en":"Angel of the Lord","content_ro":"<h3>Angel of the Lord<\/h3>\n<blockquote><p>Angelic being mentioned in the Bible, more properly translated the “messenger” of the Lord. In the OT the angel of the Lord, as God’s personal emissary, performed special functions at particular times in the history of Israel.<\/p><\/blockquote>\n<p>The OT references portray a variety of services rendered but a basic unity of purpose: the gracious intervention of the Lord toward his people, sometimes to an individual, sometimes on a national scale. The angelic figure served Israel positively as guide and protector (Ex 14:19) and companion in the wilderness wanderings (Ex 23:20; 33:2; Nm 20:16) or negatively as assassin or destroyer (2 Sm 24:16), yet always acted to preserve the sanctity of Israel’s covenant with God. Certain individuals such as Hagar (Gn 16:7; 21:17), Balaam (Nm 22:21-22), and Abraham’s servant (Gn 24:7, 40) were also confronted by the divinely commissioned messenger (cf. further references 1 Sm 29:9; 2 Sm 14:20; 19:27; 1 Kgs 19:7; 2 Kgs 19:35; 1 Chr 21:15; 2 Chr 32:21).<\/p>\n<p>In certain texts, it seems impossible to distinguish between the angel of the Lord and the Lord himself (Gn 16:7-13; 21:17; 22:11-18; 24:7, 40; 31:11-13; 48:16; Ex 3:2-10; Jgs 6:12-14; 13:21-22). Sometimes the angel is depicted acting for the Lord and yet is addressed as the Lord. God says, “You may not look directly at my face, for no one may see me and live” (Ex 33:20, <span>nlt<\/span>). And yet Hagar (Gn 16:13), Jacob (Gn 32:30), and Moses (Ex 33:11) are said to have seen God “face-to-face” in view of their confrontation with this angel. God promises that his very presence will be among the Israelites, and yet it is the angel who goes with them (Ex 23:23). The commander of the army of God is given reverence equal to God’s (Jos 5:13–6:2). The angel seems to possess the full authority and character of God. The presence of the messenger of the Lord, in whom God’s “name” resides (Ex 23:20) assures the hearer-reader that it is one God who directs the course of history (Gn 16:7; 31:11; Ex 3:2).<\/p>","content_en":"<h3>Angel of the Lord<\/h3>\n<blockquote><p>Angelic being mentioned in the Bible, more properly translated the “messenger” of the Lord. In the OT the angel of the Lord, as God’s personal emissary, performed special functions at particular times in the history of Israel.<\/p><\/blockquote>\n<p>The OT references portray a variety of services rendered but a basic unity of purpose: the gracious intervention of the Lord toward his people, sometimes to an individual, sometimes on a national scale. The angelic figure served Israel positively as guide and protector (Ex 14:19) and companion in the wilderness wanderings (Ex 23:20; 33:2; Nm 20:16) or negatively as assassin or destroyer (2 Sm 24:16), yet always acted to preserve the sanctity of Israel’s covenant with God. Certain individuals such as Hagar (Gn 16:7; 21:17), Balaam (Nm 22:21-22), and Abraham’s servant (Gn 24:7, 40) were also confronted by the divinely commissioned messenger (cf. further references 1 Sm 29:9; 2 Sm 14:20; 19:27; 1 Kgs 19:7; 2 Kgs 19:35; 1 Chr 21:15; 2 Chr 32:21).<\/p>\n<p>In certain texts, it seems impossible to distinguish between the angel of the Lord and the Lord himself (Gn 16:7-13; 21:17; 22:11-18; 24:7, 40; 31:11-13; 48:16; Ex 3:2-10; Jgs 6:12-14; 13:21-22). Sometimes the angel is depicted acting for the Lord and yet is addressed as the Lord. God says, “You may not look directly at my face, for no one may see me and live” (Ex 33:20, <span>nlt<\/span>). And yet Hagar (Gn 16:13), Jacob (Gn 32:30), and Moses (Ex 33:11) are said to have seen God “face-to-face” in view of their confrontation with this angel. God promises that his very presence will be among the Israelites, and yet it is the angel who goes with them (Ex 23:23). The commander of the army of God is given reverence equal to God’s (Jos 5:13–6:2). The angel seems to possess the full authority and character of God. The presence of the messenger of the Lord, in whom God’s “name” resides (Ex 23:20) assures the hearer-reader that it is one God who directs the course of history (Gn 16:7; 31:11; Ex 3:2).<\/p>","summary_ro":"Angel of the Lord Angelic being mentioned in the Bible, more properly translated the “messenger” of the Lord. In the OT the angel of the Lord, as God’s personal emissary, performed special functions at particular times in the history of Israel. The OT references portray a variety of services rendered but a basic unity of purpose: the gracious intervention of the Lord toward his people, sometimes to an individual, sometimes on a national scale. The angelic figure served Israel positively as gu...","summary_en":"Angel of the Lord Angelic being mentioned in the Bible, more properly translated the “messenger” of the Lord. In the OT the angel of the Lord, as God’s personal emissary, performed special functions at particular times in the history of Israel. The OT references portray a variety of services rendered but a basic unity of purpose: the gracious intervention of the Lord toward his people, sometimes to an individual, sometimes on a national scale. The angelic figure served Israel positively as gu...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43771,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:19","title_en":"Study Note: Exodul 14:19","content_ro":"<p><strong>14:19-25<\/strong> Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.<\/p>","content_en":"<p><strong>14:19-25<\/strong> Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.<\/p>","summary_ro":"14:19-25 Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.","summary_en":"14:19-25 Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71397,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:19","title_en":"Study Note: Exodul 14:19","content_ro":"<p><strong>14:19-25<\/strong> Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.<\/p>","content_en":"<p><strong>14:19-25<\/strong> Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.<\/p>","summary_ro":"14:19-25 Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.","summary_en":"14:19-25 Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99023,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:19","title_en":"Study Note: Exodul 14:19","content_ro":"<p><strong>14:19-25<\/strong> Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.<\/p>","content_en":"<p><strong>14:19-25<\/strong> Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.<\/p>","summary_ro":"14:19-25 Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.","summary_en":"14:19-25 Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126649,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:19","title_en":"Study Note: Exodul 14:19","content_ro":"<p><strong>14:19-25<\/strong> Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.<\/p>","content_en":"<p><strong>14:19-25<\/strong> Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.<\/p>","summary_ro":"14:19-25 Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.","summary_en":"14:19-25 Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60700,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88326,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115952,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143578,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":8620,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Darkness","title_en":"Darkness","content_ro":"<h3>DARKNESS<\/h3>\n<p>Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense.<\/p>\n<p>When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense darkness that could be “felt” (Ex 10:21-23). That darkness lasted three days and was selective; wherever Egyptians were, it was dark, but where the Israelites were, there was light. The Israelites left Egypt accompanied by a cloud that separated them from their enemy, evidently giving light to the Israelites but making darkness for the Egyptians (Ex 14:20). The Bible notes that thieves or adulterers are likely to do their evil deeds in the dark or at night (Jb 24:16-17).<\/p>\n<p>In the NT “darkness” is used twice in its literal sense. At the crucifixion of Jesus, for a three-hour period from noon to three o’clock, there was not light (Mt 27:45; Mk 15:33; Lk 23:44). The other reference is to Christ’s second coming, when “the sun will be darkened, and the moon will not give its light” (Mt 24:29, <span>rsv<\/span>).<\/p>\n<p>Several biblical passages speak of a darkness surrounding God, evidently moving from a literal sense of absence of light to a more profound meaning. God spoke to Moses on Mt Sinai in a dense, black cloud (Ex 20:21; Dt 4:11) or from the darkness (Dt 5:23). Darkness is pictured as a shelter or cloak around God (2 Sm 22:12; Pss 18:11; 97:2). God sets a boundary for light and darkness (Jb 26:10), brings darkness (Pss 104:20; 105:28), and creates light and darkness (Is 45:7). God dwells in thick darkness (1 Kgs 8:12; 2 Chr 6:1), and thick darkness is under his feet (2 Sm 22:10; Ps 18:9).<\/p>\n<p>Most figurative references to darkness appear in poetic material, such as Job, Psalms, and Isaiah. Generally, such darkness depicts ignorance about God’s will. Knowledge of God is “light”; hence, lack of such knowledge is “darkness” (Jb 12:24-25; Mt 4:16; Jn 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11).<\/p>\n<p>Job spoke of darkness as equivalent to nothingness (Jb 3:4-6). In other references darkness stands for death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Jb 10:21-22; 15:24; 17:12-13; 18:18; Eccl 6:4; 11:8).<\/p>\n<p>Darkness frequently stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gn 15:12; Jb 5:14; 12:25; 15:22, 30; 19:8; 22:11; Pss 35:6; 107:10, 14; Eccl 5:17; Is 5:30). Moral depravity is sometimes described as darkness (Prv 2:13; 4:19; Is 5:20; 60:2). In the NT darkness is generally a metaphor of moral depravity and spiritual ignorance (Mt 4:16; 6:23; Lk 1:79; 11:35; 22:53; Rom 2:19; Col 1:13).<\/p>\n<p>A major theme of OT prophets was the Day of the Lord, often associated with darkness (Ez 32:8; Jl 2:2, 31; Am 5:18, 20; Zep 1:15). The NT also links darkness with judgment in connection with Christ’s second coming (Mt 8:12; 22:13; 25:30; 2 Pt 2:17; Jude 1:6, 13). Those who come to know God are said to come out of darkness (Is 9:2; 29:18; 42:7); darkness cannot be a hiding place from God (Jb 34:22; Ps 139:11-12; Is 29:15).<\/p>\n<p><em>See also<\/em> Light.<\/p>","content_en":"<h3>DARKNESS<\/h3>\n<p>Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense.<\/p>\n<p>When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense darkness that could be “felt” (Ex 10:21-23). That darkness lasted three days and was selective; wherever Egyptians were, it was dark, but where the Israelites were, there was light. The Israelites left Egypt accompanied by a cloud that separated them from their enemy, evidently giving light to the Israelites but making darkness for the Egyptians (Ex 14:20). The Bible notes that thieves or adulterers are likely to do their evil deeds in the dark or at night (Jb 24:16-17).<\/p>\n<p>In the NT “darkness” is used twice in its literal sense. At the crucifixion of Jesus, for a three-hour period from noon to three o’clock, there was not light (Mt 27:45; Mk 15:33; Lk 23:44). The other reference is to Christ’s second coming, when “the sun will be darkened, and the moon will not give its light” (Mt 24:29, <span>rsv<\/span>).<\/p>\n<p>Several biblical passages speak of a darkness surrounding God, evidently moving from a literal sense of absence of light to a more profound meaning. God spoke to Moses on Mt Sinai in a dense, black cloud (Ex 20:21; Dt 4:11) or from the darkness (Dt 5:23). Darkness is pictured as a shelter or cloak around God (2 Sm 22:12; Pss 18:11; 97:2). God sets a boundary for light and darkness (Jb 26:10), brings darkness (Pss 104:20; 105:28), and creates light and darkness (Is 45:7). God dwells in thick darkness (1 Kgs 8:12; 2 Chr 6:1), and thick darkness is under his feet (2 Sm 22:10; Ps 18:9).<\/p>\n<p>Most figurative references to darkness appear in poetic material, such as Job, Psalms, and Isaiah. Generally, such darkness depicts ignorance about God’s will. Knowledge of God is “light”; hence, lack of such knowledge is “darkness” (Jb 12:24-25; Mt 4:16; Jn 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11).<\/p>\n<p>Job spoke of darkness as equivalent to nothingness (Jb 3:4-6). In other references darkness stands for death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Jb 10:21-22; 15:24; 17:12-13; 18:18; Eccl 6:4; 11:8).<\/p>\n<p>Darkness frequently stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gn 15:12; Jb 5:14; 12:25; 15:22, 30; 19:8; 22:11; Pss 35:6; 107:10, 14; Eccl 5:17; Is 5:30). Moral depravity is sometimes described as darkness (Prv 2:13; 4:19; Is 5:20; 60:2). In the NT darkness is generally a metaphor of moral depravity and spiritual ignorance (Mt 4:16; 6:23; Lk 1:79; 11:35; 22:53; Rom 2:19; Col 1:13).<\/p>\n<p>A major theme of OT prophets was the Day of the Lord, often associated with darkness (Ez 32:8; Jl 2:2, 31; Am 5:18, 20; Zep 1:15). The NT also links darkness with judgment in connection with Christ’s second coming (Mt 8:12; 22:13; 25:30; 2 Pt 2:17; Jude 1:6, 13). Those who come to know God are said to come out of darkness (Is 9:2; 29:18; 42:7); darkness cannot be a hiding place from God (Jb 34:22; Ps 139:11-12; Is 29:15).<\/p>\n<p><em>See also<\/em> Light.<\/p>","summary_ro":"DARKNESS Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense. When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense ...","summary_en":"DARKNESS Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense. When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23256,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Light","title_en":"Light","content_ro":"<h3>LIGHT<\/h3>\n<p>Illumination that makes sight possible.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it lives (Jb 38:19; cf. v 24). There are also manufactured light sources, such as those used in the tabernacle (Ex 25:37).<\/p>\n<p>Light is a natural symbol for what is pleasant, good, or uplifting, or what is associated with important people and more especially with God. “Light is pleasant,” says the preacher (Eccl 11:7). During one of the plagues in Egypt, the Egyptians were in thick darkness while the Israelites had light (Ex 10:23). When the Israelites left Egypt, they were led in the wilderness by a pillar of cloud by day and of fire by night (13:21). The pillar gave them light when their enemies were in darkness (14:20). In later days Israel remembered that God did not abandon his people even when they sinned; the pillar of fire was always there to show them the right way (Neh 9:19; cf. Neh 9:12; Pss 78:14; 105:39).<\/p>\n<p>Light symbolizes the blessing of the Lord. Job said, “He floods the darkness with light; he brings light to the deepest gloom” (Jb 12:22, <span>nlt<\/span>). In his time of trouble Job recalled earlier, better days: “I long for the years gone by when God took care of me, when he lighted the way before me and I walked safely through the darkness” (Jb 29:2-3, <span>nlt<\/span>). Similarly Eliphaz pictured the happiness that would befall Job if he would take Eliphaz’s advice: “Whatever you decide to do will be accomplished, and light will shine on the road ahead of you” (Jb 22:28, <span>nlt<\/span>). Eliphaz’s use of that expression shows what is commonly conveyed in his day. The psalmist counted it a blessing when God himself lighted his lamp (Pss 18:28; 118:27; cf. 97:11; 112:4).<\/p>\n<p>Light is closely linked with God; indeed, God can be said to be light: “No longer will you need the sun or moon to give you light, for the <span>Lord<\/span> your God will be your everlasting light, and he will be your glory. The sun will never set; the moon will not go down. For the <span>Lord<\/span> will be your everlasting light” (Is 60:19-20, <span>nlt<\/span>). The psalmist exulted, “The <span>Lord<\/span> is my light and my salvation” (Ps 27:1). God is said to be robed with light (104:2), and light dwells with him (Dn 2:22). Darkness is no problem to God; darkness and light are alike to him (Ps 139:12). Micah saw God as light and also as bringing his servants into the light (Mi 7:8-9). Both are ways of affirming that there is blessing and victory with God, so that a servant of God need never be dismayed.<\/p>\n<p>God’s blessing, described in terms of light, is also related to “the light of his presence.” Something of that expression’s meaning is seen from its use in Psalm 4:6: “Many people say, ‘Who will show us better times?’ Let the smile of your face shine on us, <span>Lord<\/span>” (<span>nlt<\/span>). The parallelism shows that “good” and the lifting up of the light of God’s countenance are much the same. Similarly, it was the light of God’s countenance that brought victory (Ps 44:3; here it is linked with God’s right hand and arm and his delight in his people). Those who walk in the light of God’s countenance are blessed (89:15). There is another side to that expression, for secret sins are exposed in his light (90:8). There is a close scrutiny from which no one and nothing can escape. But the predominant idea is that of the blessing that follows from God’s looking upon his people. On one occasion the phrase is used of a person showing favor to others (Jb 29:24). An extension of the Lord’s blessing is the light God gives to the world through his servants (Is 42:6; 49:6). God’s servants can guide others to the revelation and blessing of God.<\/p>\n<p>Light is associated with justice when the Lord says, “A law will go forth from me, and my justice for a light to the peoples” (Is 51:4, <span>rsv<\/span>). God’s light in that act of justice is a consuming fire. Sometimes light is connected with good behavior: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prv 4:18, <span>rsv<\/span>).<\/p>\n<p>The OT uses the absence of light as a synonym for disaster. There are those who grope in the dark without light (Jb 12:25). Bildad saw the light of the wicked put out in punishment and death (18:5-17). The wicked will be “thrust from light into darkness” (v 18). In the aftermath of the Babylonian destruction of Jerusalem there came the lament “He has brought me into deep darkness, shutting out all light” (Lam 3:2, <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>New Testament references to light are often figurative. Thus, on the Damascus road, Saul of Tarsus encountered “a light from heaven” (Acts 9:3; cf. 22:6-11; 26:13). Was that light as we know it or something else? Likewise, what quality of light shone in the apostle Peter’s cell (12:7)? The light in the heavenly city is not the kind of illumination seen on earth, “for the Lord God will be their light” (Rv 22:5; cf. 21:11, 23-24).<\/p>\n<p>The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 Jn 1:5, <span>nlt<\/span>). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 Jn 1:7). Jesus said, “I am the light of the world” (Jn 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46, <span>rsv<\/span>). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (Jn 1:1-10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7-8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9-12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).<\/p>\n<p>Perhaps thinking of a then-popular concept of a war between light and darkness, John wrote that the light shines in the darkness and adds that the darkness has not overcome it (Jn 1:5; cf. 1 Jn 2:8). John tells us that “the light from heaven came into the world, but they loved the darkness more than the light, for their actions were evil” (Jn 3:19, <span>nlt<\/span>). To love darkness brings condemnation, now and at the final judgment. John pointed out that evildoers keep away from the light; they do not want their evil exposed. But those who “do the truth” come to the light (vv 20-21). In John’s account of the raising of Lazarus, Jesus speaks of the possibility of walking without stumbling in the light of day, but then he goes on to the way a man stumbles in the night because he has no light (11:10). The lack of light “in” the man shows that it is a spiritual process with which Jesus is concerned and not with making physical progress by daylight. He who follows Jesus will have the light of life (8:12), which indicates what Jesus has in mind.<\/p>\n<p>Those who respond to the light may be characterized as “sons of light” (Jn 12:36). Their allegiance is to the light and their conduct has been shaped by this fact. The concept is not confined to John’s Gospel, for we also see it in Luke (Lk 16:8). We find it in Paul’s affirmation that the Thessalonian Christians are children of light and of the day, not of the night or darkness (1 Thes 5:5). John speaks of walking in the light (1 Jn 1:7) and sees the conduct of the Christian as aptly symbolized by light.<\/p>\n<p>This way of looking at the Christian’s manner of life reaches its high point in the words of Jesus to his followers: “You are the light of the world” (Mt 5:14), thus applying to them words that are also applied to himself. Of course, we are not the world’s light in the same sense as he is. When light refers to Christ, there is a reference to him as Savior and not merely as one who reveals great truths. When believers are called the light of the world, there is clearly no saving significance in the description: they do not accomplish the world’s salvation. But they do point it out. It is their function to live as redeemed people. They are to show the quality of life proper to the people of God and in this way act as light to the people of the world. They are to let their light shine before the world in such a way that people will see their good deeds and so come to praise God (not, be it noted, those who do the deeds, Mt 5:16). It is important for those in this position to make full use of the light they have. It is tragic when the light that is in them is darkness (Mt 6:23; Lk 11:35).<\/p>\n<p>This metaphor is worked out in a way not congenial to modern men and women, but the basic lesson is clear. Christians have been illuminated by the light that is Christ, who dwells within his people. If they ignore the illumination he brings and live like those in the dark, then indeed they are in deep darkness. They are worse than others because they know what light is and what it can mean to them, and have turned away from it.<\/p>\n<p><em>See also<\/em> Darkness.<\/p>","content_en":"<h3>LIGHT<\/h3>\n<p>Illumination that makes sight possible.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it lives (Jb 38:19; cf. v 24). There are also manufactured light sources, such as those used in the tabernacle (Ex 25:37).<\/p>\n<p>Light is a natural symbol for what is pleasant, good, or uplifting, or what is associated with important people and more especially with God. “Light is pleasant,” says the preacher (Eccl 11:7). During one of the plagues in Egypt, the Egyptians were in thick darkness while the Israelites had light (Ex 10:23). When the Israelites left Egypt, they were led in the wilderness by a pillar of cloud by day and of fire by night (13:21). The pillar gave them light when their enemies were in darkness (14:20). In later days Israel remembered that God did not abandon his people even when they sinned; the pillar of fire was always there to show them the right way (Neh 9:19; cf. Neh 9:12; Pss 78:14; 105:39).<\/p>\n<p>Light symbolizes the blessing of the Lord. Job said, “He floods the darkness with light; he brings light to the deepest gloom” (Jb 12:22, <span>nlt<\/span>). In his time of trouble Job recalled earlier, better days: “I long for the years gone by when God took care of me, when he lighted the way before me and I walked safely through the darkness” (Jb 29:2-3, <span>nlt<\/span>). Similarly Eliphaz pictured the happiness that would befall Job if he would take Eliphaz’s advice: “Whatever you decide to do will be accomplished, and light will shine on the road ahead of you” (Jb 22:28, <span>nlt<\/span>). Eliphaz’s use of that expression shows what is commonly conveyed in his day. The psalmist counted it a blessing when God himself lighted his lamp (Pss 18:28; 118:27; cf. 97:11; 112:4).<\/p>\n<p>Light is closely linked with God; indeed, God can be said to be light: “No longer will you need the sun or moon to give you light, for the <span>Lord<\/span> your God will be your everlasting light, and he will be your glory. The sun will never set; the moon will not go down. For the <span>Lord<\/span> will be your everlasting light” (Is 60:19-20, <span>nlt<\/span>). The psalmist exulted, “The <span>Lord<\/span> is my light and my salvation” (Ps 27:1). God is said to be robed with light (104:2), and light dwells with him (Dn 2:22). Darkness is no problem to God; darkness and light are alike to him (Ps 139:12). Micah saw God as light and also as bringing his servants into the light (Mi 7:8-9). Both are ways of affirming that there is blessing and victory with God, so that a servant of God need never be dismayed.<\/p>\n<p>God’s blessing, described in terms of light, is also related to “the light of his presence.” Something of that expression’s meaning is seen from its use in Psalm 4:6: “Many people say, ‘Who will show us better times?’ Let the smile of your face shine on us, <span>Lord<\/span>” (<span>nlt<\/span>). The parallelism shows that “good” and the lifting up of the light of God’s countenance are much the same. Similarly, it was the light of God’s countenance that brought victory (Ps 44:3; here it is linked with God’s right hand and arm and his delight in his people). Those who walk in the light of God’s countenance are blessed (89:15). There is another side to that expression, for secret sins are exposed in his light (90:8). There is a close scrutiny from which no one and nothing can escape. But the predominant idea is that of the blessing that follows from God’s looking upon his people. On one occasion the phrase is used of a person showing favor to others (Jb 29:24). An extension of the Lord’s blessing is the light God gives to the world through his servants (Is 42:6; 49:6). God’s servants can guide others to the revelation and blessing of God.<\/p>\n<p>Light is associated with justice when the Lord says, “A law will go forth from me, and my justice for a light to the peoples” (Is 51:4, <span>rsv<\/span>). God’s light in that act of justice is a consuming fire. Sometimes light is connected with good behavior: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prv 4:18, <span>rsv<\/span>).<\/p>\n<p>The OT uses the absence of light as a synonym for disaster. There are those who grope in the dark without light (Jb 12:25). Bildad saw the light of the wicked put out in punishment and death (18:5-17). The wicked will be “thrust from light into darkness” (v 18). In the aftermath of the Babylonian destruction of Jerusalem there came the lament “He has brought me into deep darkness, shutting out all light” (Lam 3:2, <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>New Testament references to light are often figurative. Thus, on the Damascus road, Saul of Tarsus encountered “a light from heaven” (Acts 9:3; cf. 22:6-11; 26:13). Was that light as we know it or something else? Likewise, what quality of light shone in the apostle Peter’s cell (12:7)? The light in the heavenly city is not the kind of illumination seen on earth, “for the Lord God will be their light” (Rv 22:5; cf. 21:11, 23-24).<\/p>\n<p>The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 Jn 1:5, <span>nlt<\/span>). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 Jn 1:7). Jesus said, “I am the light of the world” (Jn 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46, <span>rsv<\/span>). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (Jn 1:1-10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7-8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9-12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).<\/p>\n<p>Perhaps thinking of a then-popular concept of a war between light and darkness, John wrote that the light shines in the darkness and adds that the darkness has not overcome it (Jn 1:5; cf. 1 Jn 2:8). John tells us that “the light from heaven came into the world, but they loved the darkness more than the light, for their actions were evil” (Jn 3:19, <span>nlt<\/span>). To love darkness brings condemnation, now and at the final judgment. John pointed out that evildoers keep away from the light; they do not want their evil exposed. But those who “do the truth” come to the light (vv 20-21). In John’s account of the raising of Lazarus, Jesus speaks of the possibility of walking without stumbling in the light of day, but then he goes on to the way a man stumbles in the night because he has no light (11:10). The lack of light “in” the man shows that it is a spiritual process with which Jesus is concerned and not with making physical progress by daylight. He who follows Jesus will have the light of life (8:12), which indicates what Jesus has in mind.<\/p>\n<p>Those who respond to the light may be characterized as “sons of light” (Jn 12:36). Their allegiance is to the light and their conduct has been shaped by this fact. The concept is not confined to John’s Gospel, for we also see it in Luke (Lk 16:8). We find it in Paul’s affirmation that the Thessalonian Christians are children of light and of the day, not of the night or darkness (1 Thes 5:5). John speaks of walking in the light (1 Jn 1:7) and sees the conduct of the Christian as aptly symbolized by light.<\/p>\n<p>This way of looking at the Christian’s manner of life reaches its high point in the words of Jesus to his followers: “You are the light of the world” (Mt 5:14), thus applying to them words that are also applied to himself. Of course, we are not the world’s light in the same sense as he is. When light refers to Christ, there is a reference to him as Savior and not merely as one who reveals great truths. When believers are called the light of the world, there is clearly no saving significance in the description: they do not accomplish the world’s salvation. But they do point it out. It is their function to live as redeemed people. They are to show the quality of life proper to the people of God and in this way act as light to the people of the world. They are to let their light shine before the world in such a way that people will see their good deeds and so come to praise God (not, be it noted, those who do the deeds, Mt 5:16). It is important for those in this position to make full use of the light they have. It is tragic when the light that is in them is darkness (Mt 6:23; Lk 11:35).<\/p>\n<p>This metaphor is worked out in a way not congenial to modern men and women, but the basic lesson is clear. Christians have been illuminated by the light that is Christ, who dwells within his people. If they ignore the illumination he brings and live like those in the dark, then indeed they are in deep darkness. They are worse than others because they know what light is and what it can mean to them, and have turned away from it.<\/p>\n<p><em>See also<\/em> Darkness.<\/p>","summary_ro":"LIGHT Illumination that makes sight possible. In the Old Testament Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it li...","summary_en":"LIGHT Illumination that makes sight possible. In the Old Testament Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it li...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63236,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90862,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118488,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146114,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":9966,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"East Wind","title_en":"East Wind","content_ro":"<h3>EAST WIND<\/h3>\n<p>Wind coming mostly in May, September, and October. This scorching wind, also called a sirocco, destroyed vegetation (Gn 41:6; Ez 17:10; Jon 4:8), withered flowers (Ps 103:15-16), and dried up fountains and springs (Hos 13:15). The Lord used an east wind to drive back the waters of the Red Sea for the Israelites to cross (Ex 14:21). The east wind also depicts God’s judgment (Is 27:8; Jer 4:11; 18:17). An east or northeast wind drove the apostle Paul’s ship off course (Acts 27:14, <span>kjv<\/span> “Euroclydon”). That wind, which is frequent in the western Mediterranean, is called a “levanter.”<\/p>","content_en":"<h3>EAST WIND<\/h3>\n<p>Wind coming mostly in May, September, and October. This scorching wind, also called a sirocco, destroyed vegetation (Gn 41:6; Ez 17:10; Jon 4:8), withered flowers (Ps 103:15-16), and dried up fountains and springs (Hos 13:15). The Lord used an east wind to drive back the waters of the Red Sea for the Israelites to cross (Ex 14:21). The east wind also depicts God’s judgment (Is 27:8; Jer 4:11; 18:17). An east or northeast wind drove the apostle Paul’s ship off course (Acts 27:14, <span>kjv<\/span> “Euroclydon”). That wind, which is frequent in the western Mediterranean, is called a “levanter.”<\/p>","summary_ro":"EAST WIND Wind coming mostly in May, September, and October. This scorching wind, also called a sirocco, destroyed vegetation (Gn 41:6; Ez 17:10; Jon 4:8), withered flowers (Ps 103:15-16), and dried up fountains and springs (Hos 13:15). The Lord used an east wind to drive back the waters of the Red Sea for the Israelites to cross (Ex 14:21). The east wind also depicts God’s judgment (Is 27:8; Jer 4:11; 18:17). An east or northeast wind drove the apostle Paul’s ship off course (Acts 27:14, kjv...","summary_en":"EAST WIND Wind coming mostly in May, September, and October. This scorching wind, also called a sirocco, destroyed vegetation (Gn 41:6; Ez 17:10; Jon 4:8), withered flowers (Ps 103:15-16), and dried up fountains and springs (Hos 13:15). The Lord used an east wind to drive back the waters of the Red Sea for the Israelites to cross (Ex 14:21). The east wind also depicts God’s judgment (Is 27:8; Jer 4:11; 18:17). An east or northeast wind drove the apostle Paul’s ship off course (Acts 27:14, kjv...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25948,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Miracle","title_en":"Miracle","content_ro":"<h3>MIRACLE<\/h3>\n<p>A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scripture the element of faith is crucial; a natural approach cannot prove or disprove the presence of “miracle.” The timing and content of the process can be miraculous, even though the event may seem natural. The revelatory significance is also important. In every case God performed the miracle not merely as a “wonder” to inspire awe but as a “sign” to draw people to himself.<\/p>\n<p class=\"h2\" id=\"TheVocabularyofMiracles\">The Vocabulary of Miracles<\/p>\n<p>In the OT the two main terms are “sign” and “wonder,” which often occur together (e.g., nine times in Dt alone, 4:34; 13:1; etc.). More than one Hebrew term is used for “wonder”—one referring to it as an act of supernatural power and another as being beyond man’s understanding. On the whole, they are used synonymously for God’s providential acts within history. The “sign” refers to an act that occurs as a token or pledge of God’s control over events and as a revelation of God’s presence with his people.<\/p>\n<p>The NT uses the same basic idiom, “signs and wonders,” with the same general thrust (cf. Mt 24:24; Mk 13:22; Jn 4:48; Acts 2:43). A third term is that for “power” or miracle, and this becomes the predominant term in the synoptic Gospels. It signifies the mighty act itself by which God is revealed in Christ. A fourth term is “work,” which along with “sign” is preferred in the Gospel of John. This term is used in John to show that in Jesus the work of the Father is revealed. While the terms are often synonymous (the first three occur together in Rom 15:19-20; 2 Thes 2:9; Heb 2:4), they designate three different aspects of miracles. “Signs” point to the theological meaning of miracle as a revelation of God; “power,” to the force behind the act; “work,” to the person behind it; and “wonder,” to its awesome effect on the observer.<\/p>\n<p class=\"h2\" id=\"MiraclesintheOldTestament\">Miracles in the Old Testament<\/p>\n<p>To the Hebrew, a miracle was nothing more nor less than an act of God. Therefore, nature herself was a miracle (Jb 5:9-10; Pss 89:6; 106:2), and an act of kindness or victory over one’s enemies is so described (Gn 24:12-27; 1 Sm 14:23). The natural order is totally under Yahweh’s control, so a miracle was observable not because of its supernatural nature but because of its character as part of the divine revelation. This connection with salvation history is crucial, for Israel at all times tried to guard against a desire for the spectacular. Deuteronomy 13:1-4 warns against accepting a wonder as authenticating a prophet; rather, the authentication must come from the fact that he worships Yahweh.<\/p>\n<p>Miracles in the OT are restricted to critical periods of redemptive history. Many have discussed the act of Creation as the first miracle, but in actuality it is not presented as such in the Genesis account. A miracle is signified by its revelatory significance and\/or its connection with crucial points in the history of God’s people—the exodus, the conquest of Jordan, the battle against the insidious Baal worship of the prophetic period. Creation is characterized by one major theme: a chronicle of the beginnings. The miracles of Genesis—striking blind the inhabitants of Sodom, the Flood, Babel—all signify the wrath of God upon those who have turned against him. This is the other side of redemptive history, the judgment of God upon those who are not his people.<\/p>\n<p>The miracles of the exodus account have two foci: The plagues represent the absolute power of Yahweh over the gods of Egypt, and the miracles of the wilderness show God’s absolute care and protection of his people. The plagues are particularly interesting because each one is directed at one of the gods of Egypt and reveals Yahweh as the only potentate. The basic theme is found in Exodus 7:5 and is repeated throughout the account (cf. 7:17; 8:6, 18; 9:14-16, 29; 12:12): “When I show the Egyptians my power and force them to let the Israelites go, they will realize that I am the <span>Lord<\/span>” (<span>nlt<\/span>). In this regard they were directed not only at the Egyptians but also to the Israelites, who needed to know that their God would vindicate them against the Egyptians. This is borne out in the major miracle, the crossing of the Red Sea. The plagues themselves show a gradual increase in severity.<\/p>\n<p>The wilderness miracles are intimately connected to the basic theme of the wandering narratives, the trial of Israel in times of desperate need and God’s providential protection of his people when they turn to him. The basic organization of the stories concerns the need itself, which leads to Israel’s complaint; this is followed by Moses’ intercession and then by God’s sovereign intervention. The miracles are interspersed with other stories that tell of God’s punishment when the people’s murmuring tries him too far. The miracle is God’s self-revelation regarding his involvement in the needs of his own; Israel must then respond, and her response determines her blessing or punishment at the hands of Yahweh.<\/p>\n<p>Miracles are conspicuously absent in the period of the united monarchy. This was a time of self-sufficiency, when God worked through the monarchy and did not intervene directly in the life of the nation. The reason is that Israel’s eschatological hopes had been realized and made concrete in the presence of the Holy City and the temple.<\/p>\n<p>It was different during the prophetic period. In the lives of Elijah and Elisha, miracles were predominant. This was a time of apostasy, and under the reign of Ahab and Jezebel the nation turned to paganism and the worship of Baal. The very existence of the Hebraic religion seemed to be threatened, and so the times called for extraordinary measures. Here the wondrous nature of the miracles is more evident than anywhere else in the OT. There are conscious allusions to the exodus miracles, perhaps looking to Elijah as a new Moses reinstituting the true worship of Yahweh. Parallels are seen in the challenge to the priests of Baal (1 Kgs 18; cf. Ex 7); the revelation of God on Mt Horeb with the wind, earthquake, and fire (1 Kgs 19; cf. Ex 19); and the parting of the Jordan (2 Kgs 2:10-14; cf. Ex 14). Many of the miracles were intended to demonstrate the impotence of Baal, such as the drought, the contest on Mt Carmel, and the miraculous sustenance supplied by God. Again, God’s actions within history were part of his self-revelation, the vindication of his messengers, and the punishment of his enemies.<\/p>\n<p>Miracles are infrequent in the writing prophets, perhaps due to the proclamation form of the writings (i.e., they dealt with message rather than deeds). The two major exceptions (apart from the recovery of Hezekiah chronicled in Is 38) are Jonah and Daniel. In Jonah, the miracle is addressed not to the Ninevites but to the Israelites, who are called back to their covenant obligations as the spokesmen for Yahweh. In Daniel the direction is reversed, and the situation is the same as that in Exodus or Kings. The miracles are directed to the Babylonians and Persians and have the same foci as the earlier events of the exodus and Elijah-Elisha chronicles, that is, the supremacy of Yahweh over the foreign gods and the vindication of his messengers. This is the third and final time of crisis and illustrates the major theological use of miracles in the OT.<\/p>\n<p class=\"h2\" id=\"MiraclesintheNewTestament\">Miracles in the New Testament<\/p>\n<p>The presence of the miraculous has a similar purpose in the NT; it occurred at a crisis point in salvation history to authenticate the presence of God in historical acts. It differs, however, in that it is transcended by the presence of the very Son of God, who himself is the greatest miracle of all. God now has not only acted in history; he has entered history and has turned it to himself. The parallels with the exodus events are obvious and show that the miracles of Jesus paved the way for the entrance of the new covenant in the same way that the exodus miracles prepared for the old.<\/p>\n\n<h5>Jesus’ Understanding<\/h5>\n<p>Jesus stressed the connection between his miraculous ministry, especially the casting out of demons (exorcism), and the coming of the kingdom of God. As in the OT, the miracles signify the presence of God, but here it is more direct and also signals the inauguration of his kingdom (Mt 12:28). As such, then, the exorcism miracles mean the binding of Satan and the institution of the reign of God (Mk 3:23-27). At the same time all the miracles signify the dawning of the age of salvation, as expressed in Jesus’ inaugural address at Nazareth (Lk 4:18-21, from Is 61:1-2).<\/p>\n<p>Yet these miracles are not automatic signposts to the act of God; they must be interpreted by faith. Jesus was well aware of the presence of other miracles in his day (Mt 12:27) and so stressed the presence of faith in the healing miracles (Mk 5:32; 10:52). This faith must be directed to the presence of God in the event and in Jesus himself. The necessity of faith also helps to understand Jesus’ refusal to provide his contemporaries with a “sign” (Mk 8:11-12); miracles could never “prove” the presence of God. For a better understanding of the connection between faith and miracles, it is best to note each Evangelist’s individual portrait of the theological use of miracles.<\/p>\n<h5>Miracles in Mark<\/h5>\n<p>Mark, the first of the four Gospels to be written, has often been called the “action Gospel” because of its emphasis on Jesus’ deeds rather than his teaching. This is also true regarding Jesus’ miracles, for Mark contains more proportionately than any of the others. There are five groups or five kinds of miracles in Mark. The first group centers on Jesus’ authority over demons (Mk 1:21-39). The second concerns Jesus’ authority over the law and conflict with his opponents (1:40–3:6). They result in fame but occasion his refusal to allow his true identity as Son of God to be known. The third group (3:7-30) contains exorcisms and the Beelzebub controversy, centering on his power over Satan. The fourth group (4:35–6:43) contains especially powerful miracles (stilling the storm, the Gaderene demoniac, the raising of Jairus’s daughter) and probably centers on the disciples, as Jesus thereby reveals to them the meaning of the kingdom and seeks to overcome their own spiritual dullness. The fifth and final group (6:30–8:26) continues the theme of the disciples’ misunderstanding and prepares the way for the Passion, with the message regarding the bread, blindness, and the judgment of God.<\/p>\n<p>The miracles in Mark center on conflict, first with Jesus’ opponents and then with his own disciples. While the miracles are harbingers of God’s kingdom, their purpose is to force an encounter with Jesus’ true significance. They do not show Jesus as a Hellenistic wonder worker; in fact, they lead only to amazement and then disbelief in those who do not have faith. Jesus’ personhood has been hidden and can only be understood in light of the cross. The miracles are not proofs but powers; God does not authenticate himself through them but shows himself to those with eyes to see.<\/p>\n<h5>Miracles in Matthew<\/h5>\n<p>Matthew’s is the teaching Gospel, where dialogue takes precedence over action. Matthew compresses Mark’s narrative in order to make room for didactic material. Therefore, his stress is on the theological implications of faith rather than on the results they contain. Matthew’s groups of miracles are isometric to teaching passages, in keeping with his general practice of combining narrative portions and organizing them around didactic sections. The first group (chs 8–9) combines miracles from Mark’s first, second, and fourth groups and stresses Jesus’ significance as the servant of Yahweh who exercises sovereign power and forgives sins. The secondary theme teaches discipleship and shows the awakening faith of the disciples and their involvement in Jesus’ ministry. The second group (ch 12) centers on his authority over the law (the man with the withered hand) and over Satan (the Beelzebub controversy). The third group (chs 14–15) parallels Mark’s fifth group but has a different purpose. Rather than arousing conflict, the disciples are seen in positive guise, actively involved in the Master’s work. So the disciples become the means by which Jesus’ ministry is continued. Therefore, the disciples are involved as “learners” (the meaning of “disciple”) in his miraculous ministry.<\/p>\n<h5>Miracles in Luke<\/h5>\n<p>Luke-Acts is remarkable and extremely important because it establishes beyond dispute the early church’s belief that it was in absolute continuity with Jesus and was continuing the work of God in the world. Luke’s major stress is on salvation history, and so one of his major stylistic methods for showing this direct connection is miraculous deeds. Especially enlightening here is Acts 9:32-42, where in two healing miracles Peter duplicated the Lord’s miracles (the paralytic Aeneas, Lk 5:18-26; the raising of Dorcas, Lk 8:49-56).<\/p>\n<p>From this respect also Luke returns to Mark’s interest in the deed more than the teaching. However, Luke goes even further than Mark, for the miracles validate Jesus more directly. The first group follows the inaugural address (4:18-22), which itself presents the miraculous deeds as authenticating signposts to Jesus’ personhood. They center on Jesus’ power and authority (vv 31-41) and validate God’s power in Jesus (5:17; 8:39) as well as faith in Jesus (seen in the “praise” motif, 5:25; 7:16; etc., but especially in Acts 9:35; 13:12; 19:17). The presence of “fear” at the miracles is a human response to having witnessed God’s power (Lk 5:26; 7:16; 8:35-37; 24:5). The call to the disciples occurs in the presence of miracles (5:1-11, at the miraculous catch of fish; vv 27-28, after the healing of the bedridden paralytic).<\/p>\n<p>Therefore, Luke views miracles as having redemptive significance. However, this is not contrary to Mark’s picture. Luke still avoids picturing Jesus as a mere wonder worker; Jesus still refuses to satisfy people’s curiosity for an external sign (Lk 11:29-32; cf. also 9:9), and in the parable of the rich man and Lazarus (16:19-31) he teaches that the unbelieving heart can never be convinced by such events. Nevertheless, they can lead to repentance (10:13-16).<\/p>\n<h5>Miracles in John<\/h5>\n<p>John is the most directly theological of the Evangelists, and miracles are characteristically given a distinctive Johannine coloring. In the Synoptics, miracles are “acts of power” signifying the entrance of God’s reign into this world via Jesus; thereby, Jesus establishes Satan’s defeat and God’s sovereign control of history. John, however, contains no exorcisms, and the miracles are seen as “signs.” At the same time miracles are part of the larger category of “works” (the other term for miracles used in John), by which Jesus shows the Father’s presence in himself (Jn 10:32, 37-39; 14:10) and they give witness to Jesus as the sent one (5:36; 10:25, 38).<\/p>\n<p>John selects only seven “sign miracles” from many others (20:30) and uses them as part of the thematic development in the respective section of each. For instance, changing the water into wine is a messianic act, signifying the outpouring of the kingdom blessing in the ministry of Jesus, the Messiah (ch 2); the multiplication of the loaves builds upon the “bread of life” and points to the messianic banquet as spiritually present in Jesus (ch 6).<\/p>\n<p>The paradoxical nature of miracles in the Synoptics is even greater in John. He gives more stress to the wondrous nature of the events by providing such details as the stupendous amount of water changed into wine (2:6, approximately 120 gallons, or 454.2 liters); the distance over which Jesus’ healing power works (4:46, almost 20 miles, or 32.2 kilometers); the length of time the man of Bethesda had been lame (5:5, 38 years; cf. 9:1, where the man had been born blind); the amount of bread needed to feed the 5,000 (6:7, where Philip said 200 denarii, or days’ wages, would not have bought enough); and the proof of Lazarus’s death (11:39; he had already begun to decay). John has a great interest in the miraculous. Yet at the same time there is even greater stress on the inadequacy of miracles for faith. The miracles as “signs” have saving value and point to the true significance of Jesus but are related to an awakening faith and in themselves are insufficient (2:11; 4:50). They have christological force, looking to Jesus’ sonship and the Father’s authentication of him but are based on the soteriological decision of the individual. As “signs,” they contain the very presence of God in Jesus, the spiritual reality of the “sight” and “life” he brings (9:35-38; 11:24-26). Yet their purpose is to divide the audience and confront it with the necessity of decision. Two camps result—those seeking understanding and those considering only the outward aspects. Some refuse to consider the signs, and thus they reject them (3:18-21; 11:47-50), while others see them shallowly as mere wonders and fail to see in them the true significance of Jesus (2:23-25; 4:45). On the other hand, some view them with the eye of faith and go on to a realization of his personhood (2:11; 5:36-46; 11:42). In John the highest faith of all is that which does not need external stimulation (20:29).<\/p>\n<h5>Miracles in the Rest of the New Testament<\/h5>\n<p>Apart from Acts, several passages in the NT speak of the value of miracles. Paul in 2 Corinthians 12:12 and Romans 15:18-19 considered them as “sign-gifts,” which authenticated the divine authority of the “true apostle.” He listed healing and miracles as specific “gifts of the Spirit” in 1 Corinthians 12:9-10. In Galatians 3:5 he considered them evidence for the presence of the Spirit. The author of the letter to the Hebrews in 2:4 said “God bore witness” to the true message of salvation via miracles. Therefore, in the apostolic age the miracles of God’s servants were seen more directly as authenticating signs of God’s action in his messengers.<\/p>\n<p><em>See also<\/em> Sign; Spiritual Gifts.<\/p>","content_en":"<h3>MIRACLE<\/h3>\n<p>A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scripture the element of faith is crucial; a natural approach cannot prove or disprove the presence of “miracle.” The timing and content of the process can be miraculous, even though the event may seem natural. The revelatory significance is also important. In every case God performed the miracle not merely as a “wonder” to inspire awe but as a “sign” to draw people to himself.<\/p>\n<p class=\"h2\" id=\"TheVocabularyofMiracles\">The Vocabulary of Miracles<\/p>\n<p>In the OT the two main terms are “sign” and “wonder,” which often occur together (e.g., nine times in Dt alone, 4:34; 13:1; etc.). More than one Hebrew term is used for “wonder”—one referring to it as an act of supernatural power and another as being beyond man’s understanding. On the whole, they are used synonymously for God’s providential acts within history. The “sign” refers to an act that occurs as a token or pledge of God’s control over events and as a revelation of God’s presence with his people.<\/p>\n<p>The NT uses the same basic idiom, “signs and wonders,” with the same general thrust (cf. Mt 24:24; Mk 13:22; Jn 4:48; Acts 2:43). A third term is that for “power” or miracle, and this becomes the predominant term in the synoptic Gospels. It signifies the mighty act itself by which God is revealed in Christ. A fourth term is “work,” which along with “sign” is preferred in the Gospel of John. This term is used in John to show that in Jesus the work of the Father is revealed. While the terms are often synonymous (the first three occur together in Rom 15:19-20; 2 Thes 2:9; Heb 2:4), they designate three different aspects of miracles. “Signs” point to the theological meaning of miracle as a revelation of God; “power,” to the force behind the act; “work,” to the person behind it; and “wonder,” to its awesome effect on the observer.<\/p>\n<p class=\"h2\" id=\"MiraclesintheOldTestament\">Miracles in the Old Testament<\/p>\n<p>To the Hebrew, a miracle was nothing more nor less than an act of God. Therefore, nature herself was a miracle (Jb 5:9-10; Pss 89:6; 106:2), and an act of kindness or victory over one’s enemies is so described (Gn 24:12-27; 1 Sm 14:23). The natural order is totally under Yahweh’s control, so a miracle was observable not because of its supernatural nature but because of its character as part of the divine revelation. This connection with salvation history is crucial, for Israel at all times tried to guard against a desire for the spectacular. Deuteronomy 13:1-4 warns against accepting a wonder as authenticating a prophet; rather, the authentication must come from the fact that he worships Yahweh.<\/p>\n<p>Miracles in the OT are restricted to critical periods of redemptive history. Many have discussed the act of Creation as the first miracle, but in actuality it is not presented as such in the Genesis account. A miracle is signified by its revelatory significance and\/or its connection with crucial points in the history of God’s people—the exodus, the conquest of Jordan, the battle against the insidious Baal worship of the prophetic period. Creation is characterized by one major theme: a chronicle of the beginnings. The miracles of Genesis—striking blind the inhabitants of Sodom, the Flood, Babel—all signify the wrath of God upon those who have turned against him. This is the other side of redemptive history, the judgment of God upon those who are not his people.<\/p>\n<p>The miracles of the exodus account have two foci: The plagues represent the absolute power of Yahweh over the gods of Egypt, and the miracles of the wilderness show God’s absolute care and protection of his people. The plagues are particularly interesting because each one is directed at one of the gods of Egypt and reveals Yahweh as the only potentate. The basic theme is found in Exodus 7:5 and is repeated throughout the account (cf. 7:17; 8:6, 18; 9:14-16, 29; 12:12): “When I show the Egyptians my power and force them to let the Israelites go, they will realize that I am the <span>Lord<\/span>” (<span>nlt<\/span>). In this regard they were directed not only at the Egyptians but also to the Israelites, who needed to know that their God would vindicate them against the Egyptians. This is borne out in the major miracle, the crossing of the Red Sea. The plagues themselves show a gradual increase in severity.<\/p>\n<p>The wilderness miracles are intimately connected to the basic theme of the wandering narratives, the trial of Israel in times of desperate need and God’s providential protection of his people when they turn to him. The basic organization of the stories concerns the need itself, which leads to Israel’s complaint; this is followed by Moses’ intercession and then by God’s sovereign intervention. The miracles are interspersed with other stories that tell of God’s punishment when the people’s murmuring tries him too far. The miracle is God’s self-revelation regarding his involvement in the needs of his own; Israel must then respond, and her response determines her blessing or punishment at the hands of Yahweh.<\/p>\n<p>Miracles are conspicuously absent in the period of the united monarchy. This was a time of self-sufficiency, when God worked through the monarchy and did not intervene directly in the life of the nation. The reason is that Israel’s eschatological hopes had been realized and made concrete in the presence of the Holy City and the temple.<\/p>\n<p>It was different during the prophetic period. In the lives of Elijah and Elisha, miracles were predominant. This was a time of apostasy, and under the reign of Ahab and Jezebel the nation turned to paganism and the worship of Baal. The very existence of the Hebraic religion seemed to be threatened, and so the times called for extraordinary measures. Here the wondrous nature of the miracles is more evident than anywhere else in the OT. There are conscious allusions to the exodus miracles, perhaps looking to Elijah as a new Moses reinstituting the true worship of Yahweh. Parallels are seen in the challenge to the priests of Baal (1 Kgs 18; cf. Ex 7); the revelation of God on Mt Horeb with the wind, earthquake, and fire (1 Kgs 19; cf. Ex 19); and the parting of the Jordan (2 Kgs 2:10-14; cf. Ex 14). Many of the miracles were intended to demonstrate the impotence of Baal, such as the drought, the contest on Mt Carmel, and the miraculous sustenance supplied by God. Again, God’s actions within history were part of his self-revelation, the vindication of his messengers, and the punishment of his enemies.<\/p>\n<p>Miracles are infrequent in the writing prophets, perhaps due to the proclamation form of the writings (i.e., they dealt with message rather than deeds). The two major exceptions (apart from the recovery of Hezekiah chronicled in Is 38) are Jonah and Daniel. In Jonah, the miracle is addressed not to the Ninevites but to the Israelites, who are called back to their covenant obligations as the spokesmen for Yahweh. In Daniel the direction is reversed, and the situation is the same as that in Exodus or Kings. The miracles are directed to the Babylonians and Persians and have the same foci as the earlier events of the exodus and Elijah-Elisha chronicles, that is, the supremacy of Yahweh over the foreign gods and the vindication of his messengers. This is the third and final time of crisis and illustrates the major theological use of miracles in the OT.<\/p>\n<p class=\"h2\" id=\"MiraclesintheNewTestament\">Miracles in the New Testament<\/p>\n<p>The presence of the miraculous has a similar purpose in the NT; it occurred at a crisis point in salvation history to authenticate the presence of God in historical acts. It differs, however, in that it is transcended by the presence of the very Son of God, who himself is the greatest miracle of all. God now has not only acted in history; he has entered history and has turned it to himself. The parallels with the exodus events are obvious and show that the miracles of Jesus paved the way for the entrance of the new covenant in the same way that the exodus miracles prepared for the old.<\/p>\n\n<h5>Jesus’ Understanding<\/h5>\n<p>Jesus stressed the connection between his miraculous ministry, especially the casting out of demons (exorcism), and the coming of the kingdom of God. As in the OT, the miracles signify the presence of God, but here it is more direct and also signals the inauguration of his kingdom (Mt 12:28). As such, then, the exorcism miracles mean the binding of Satan and the institution of the reign of God (Mk 3:23-27). At the same time all the miracles signify the dawning of the age of salvation, as expressed in Jesus’ inaugural address at Nazareth (Lk 4:18-21, from Is 61:1-2).<\/p>\n<p>Yet these miracles are not automatic signposts to the act of God; they must be interpreted by faith. Jesus was well aware of the presence of other miracles in his day (Mt 12:27) and so stressed the presence of faith in the healing miracles (Mk 5:32; 10:52). This faith must be directed to the presence of God in the event and in Jesus himself. The necessity of faith also helps to understand Jesus’ refusal to provide his contemporaries with a “sign” (Mk 8:11-12); miracles could never “prove” the presence of God. For a better understanding of the connection between faith and miracles, it is best to note each Evangelist’s individual portrait of the theological use of miracles.<\/p>\n<h5>Miracles in Mark<\/h5>\n<p>Mark, the first of the four Gospels to be written, has often been called the “action Gospel” because of its emphasis on Jesus’ deeds rather than his teaching. This is also true regarding Jesus’ miracles, for Mark contains more proportionately than any of the others. There are five groups or five kinds of miracles in Mark. The first group centers on Jesus’ authority over demons (Mk 1:21-39). The second concerns Jesus’ authority over the law and conflict with his opponents (1:40–3:6). They result in fame but occasion his refusal to allow his true identity as Son of God to be known. The third group (3:7-30) contains exorcisms and the Beelzebub controversy, centering on his power over Satan. The fourth group (4:35–6:43) contains especially powerful miracles (stilling the storm, the Gaderene demoniac, the raising of Jairus’s daughter) and probably centers on the disciples, as Jesus thereby reveals to them the meaning of the kingdom and seeks to overcome their own spiritual dullness. The fifth and final group (6:30–8:26) continues the theme of the disciples’ misunderstanding and prepares the way for the Passion, with the message regarding the bread, blindness, and the judgment of God.<\/p>\n<p>The miracles in Mark center on conflict, first with Jesus’ opponents and then with his own disciples. While the miracles are harbingers of God’s kingdom, their purpose is to force an encounter with Jesus’ true significance. They do not show Jesus as a Hellenistic wonder worker; in fact, they lead only to amazement and then disbelief in those who do not have faith. Jesus’ personhood has been hidden and can only be understood in light of the cross. The miracles are not proofs but powers; God does not authenticate himself through them but shows himself to those with eyes to see.<\/p>\n<h5>Miracles in Matthew<\/h5>\n<p>Matthew’s is the teaching Gospel, where dialogue takes precedence over action. Matthew compresses Mark’s narrative in order to make room for didactic material. Therefore, his stress is on the theological implications of faith rather than on the results they contain. Matthew’s groups of miracles are isometric to teaching passages, in keeping with his general practice of combining narrative portions and organizing them around didactic sections. The first group (chs 8–9) combines miracles from Mark’s first, second, and fourth groups and stresses Jesus’ significance as the servant of Yahweh who exercises sovereign power and forgives sins. The secondary theme teaches discipleship and shows the awakening faith of the disciples and their involvement in Jesus’ ministry. The second group (ch 12) centers on his authority over the law (the man with the withered hand) and over Satan (the Beelzebub controversy). The third group (chs 14–15) parallels Mark’s fifth group but has a different purpose. Rather than arousing conflict, the disciples are seen in positive guise, actively involved in the Master’s work. So the disciples become the means by which Jesus’ ministry is continued. Therefore, the disciples are involved as “learners” (the meaning of “disciple”) in his miraculous ministry.<\/p>\n<h5>Miracles in Luke<\/h5>\n<p>Luke-Acts is remarkable and extremely important because it establishes beyond dispute the early church’s belief that it was in absolute continuity with Jesus and was continuing the work of God in the world. Luke’s major stress is on salvation history, and so one of his major stylistic methods for showing this direct connection is miraculous deeds. Especially enlightening here is Acts 9:32-42, where in two healing miracles Peter duplicated the Lord’s miracles (the paralytic Aeneas, Lk 5:18-26; the raising of Dorcas, Lk 8:49-56).<\/p>\n<p>From this respect also Luke returns to Mark’s interest in the deed more than the teaching. However, Luke goes even further than Mark, for the miracles validate Jesus more directly. The first group follows the inaugural address (4:18-22), which itself presents the miraculous deeds as authenticating signposts to Jesus’ personhood. They center on Jesus’ power and authority (vv 31-41) and validate God’s power in Jesus (5:17; 8:39) as well as faith in Jesus (seen in the “praise” motif, 5:25; 7:16; etc., but especially in Acts 9:35; 13:12; 19:17). The presence of “fear” at the miracles is a human response to having witnessed God’s power (Lk 5:26; 7:16; 8:35-37; 24:5). The call to the disciples occurs in the presence of miracles (5:1-11, at the miraculous catch of fish; vv 27-28, after the healing of the bedridden paralytic).<\/p>\n<p>Therefore, Luke views miracles as having redemptive significance. However, this is not contrary to Mark’s picture. Luke still avoids picturing Jesus as a mere wonder worker; Jesus still refuses to satisfy people’s curiosity for an external sign (Lk 11:29-32; cf. also 9:9), and in the parable of the rich man and Lazarus (16:19-31) he teaches that the unbelieving heart can never be convinced by such events. Nevertheless, they can lead to repentance (10:13-16).<\/p>\n<h5>Miracles in John<\/h5>\n<p>John is the most directly theological of the Evangelists, and miracles are characteristically given a distinctive Johannine coloring. In the Synoptics, miracles are “acts of power” signifying the entrance of God’s reign into this world via Jesus; thereby, Jesus establishes Satan’s defeat and God’s sovereign control of history. John, however, contains no exorcisms, and the miracles are seen as “signs.” At the same time miracles are part of the larger category of “works” (the other term for miracles used in John), by which Jesus shows the Father’s presence in himself (Jn 10:32, 37-39; 14:10) and they give witness to Jesus as the sent one (5:36; 10:25, 38).<\/p>\n<p>John selects only seven “sign miracles” from many others (20:30) and uses them as part of the thematic development in the respective section of each. For instance, changing the water into wine is a messianic act, signifying the outpouring of the kingdom blessing in the ministry of Jesus, the Messiah (ch 2); the multiplication of the loaves builds upon the “bread of life” and points to the messianic banquet as spiritually present in Jesus (ch 6).<\/p>\n<p>The paradoxical nature of miracles in the Synoptics is even greater in John. He gives more stress to the wondrous nature of the events by providing such details as the stupendous amount of water changed into wine (2:6, approximately 120 gallons, or 454.2 liters); the distance over which Jesus’ healing power works (4:46, almost 20 miles, or 32.2 kilometers); the length of time the man of Bethesda had been lame (5:5, 38 years; cf. 9:1, where the man had been born blind); the amount of bread needed to feed the 5,000 (6:7, where Philip said 200 denarii, or days’ wages, would not have bought enough); and the proof of Lazarus’s death (11:39; he had already begun to decay). John has a great interest in the miraculous. Yet at the same time there is even greater stress on the inadequacy of miracles for faith. The miracles as “signs” have saving value and point to the true significance of Jesus but are related to an awakening faith and in themselves are insufficient (2:11; 4:50). They have christological force, looking to Jesus’ sonship and the Father’s authentication of him but are based on the soteriological decision of the individual. As “signs,” they contain the very presence of God in Jesus, the spiritual reality of the “sight” and “life” he brings (9:35-38; 11:24-26). Yet their purpose is to divide the audience and confront it with the necessity of decision. Two camps result—those seeking understanding and those considering only the outward aspects. Some refuse to consider the signs, and thus they reject them (3:18-21; 11:47-50), while others see them shallowly as mere wonders and fail to see in them the true significance of Jesus (2:23-25; 4:45). On the other hand, some view them with the eye of faith and go on to a realization of his personhood (2:11; 5:36-46; 11:42). In John the highest faith of all is that which does not need external stimulation (20:29).<\/p>\n<h5>Miracles in the Rest of the New Testament<\/h5>\n<p>Apart from Acts, several passages in the NT speak of the value of miracles. Paul in 2 Corinthians 12:12 and Romans 15:18-19 considered them as “sign-gifts,” which authenticated the divine authority of the “true apostle.” He listed healing and miracles as specific “gifts of the Spirit” in 1 Corinthians 12:9-10. In Galatians 3:5 he considered them evidence for the presence of the Spirit. The author of the letter to the Hebrews in 2:4 said “God bore witness” to the true message of salvation via miracles. Therefore, in the apostolic age the miracles of God’s servants were seen more directly as authenticating signs of God’s action in his messengers.<\/p>\n<p><em>See also<\/em> Sign; Spiritual Gifts.<\/p>","summary_ro":"MIRACLE A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scri...","summary_en":"MIRACLE A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scri...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30521,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Plagues upon Egypt","title_en":"Plagues upon Egypt","content_ro":"<h3>PLAGUES UPON EGYPT<\/h3>\n<p>Unprecedented series of disasters striking Egypt, probably culminating in spring or early summer (c. 1400 <span>BC<\/span>). They struck particularly the Nile Delta, although apparently not affecting the area called Goshen. These disasters were of such magnitude that the Egyptians from their earliest history could recall nothing like them (Ex 9:24).<\/p>\n<p>Preview<\/p>\n<p>• The Plagues<\/p>\n<p>• Pharaoh and the Plagues<\/p>\n<p>• The Nature of the Plagues<\/p>\n<p class=\"h2\" id=\"ThePlagues\">The Plagues<\/p>\n<p>The plagues are described in Exodus 7–11. At first sight one might imagine that the plagues took place in succession within a few weeks, but casual notes of time (see 7:25; 9:31-32), as well as the nature of some of the plagues, would suggest that several months may well have been involved. The first plague was the turning of water into blood (7:20), so that the fish died and the water stank. Next came a plague of frogs (8:6); even after their death, the land was strewn with piles of their bodies (v 14). Next came a plague of lice (v 17), or possibly gnats, sandflies, or mosquitoes. The exact sense of the word is not clear, but it obviously means some small irritating creature. After that came “swarms of flies” (v 24). Again, the meaning is not quite clear. Later Jewish tradition made it swarms of wild beasts, but flies is a much more likely sense. Then some sort of cattle plague struck (9:3), affecting the domestic animals. After that came boils on humans (v 9), boils that erupted into painful blisters and vesicles, apparently irritating rather than fatal. Hail followed (v 18), so severe that nothing like it had been seen before—hail associated with thunder and lightning (v 24). This was so heavy that it could be fatal (v 19), and naturally did great harm to the crops of Egypt (v 31). After that came locusts in vast numbers (10:13)—again on an unparalleled scale. Then came three days of complete darkness (v 22) that brought Egyptian life to a standstill. Finally, all the firstborn of the Egyptians died (12:29)—from Pharaoh’s household down to the lowliest homes in the land.<\/p>\n<p>All the plagues are seen in the Bible as successive judgments of God. Normally, each is preceded by a warning from Moses, which is disregarded by Pharaoh, and then each is lifted as a result of temporary repentance on the part of Pharaoh. But it is also clear that the plagues gradually increase in severity and intensity, until the climax comes in the death of the firstborn—with that, even Pharaoh is broken. The first plagues represent discomfort rather than danger for the Egyptians; then their animals and crops are struck down; finally death takes the firstborn, the flower of the nation.<\/p>\n<p>There are certain common features that run through the account of the plagues. At first, Pharaoh’s magicians try to belittle the plagues, and the signs that precede them, by producing similar effects themselves (7:11-12; 8:7). This is an interesting warning that miracles may be produced from various sources and that this sort of sign is therefore not important in itself. But the time comes when the magicians are beaten and can no longer compete (8:18); even they admit that this is God’s hand (v 19). When the plague of boils comes, the magicians cannot even present themselves before Pharaoh, so bad is their condition. After that, the magicians disappear from the story.<\/p>\n<p>Another motif that becomes increasingly clear as the account of the plagues continues, is the increasing emphasis on the way in which God’s people, living in Goshen, were delivered from the plagues that affected the Egyptians. It could be assumed anyway that, as Goshen was not on the Nile, the water that turned to blood and the plague of frogs and mosquitoes might affect them less. But in the case of the later swarms of flies (8:22), the cattle plague (9:4), the hail (v 26), and the darkness (10:23), we are specifically told that Israel was spared; in the case of the death of the firstborn, the Lord “passed over” Israelite homes.<\/p>\n<p>At first, it seems as if the hearts of all the Egyptians are just as hard as that of the pharaoh (7:13). Yet as the story goes on, his own people keep urging him to yield to God. The magicians admit God’s role in the plague of lice (8:19). Pharaoh’s servants who heeded God’s warning through Moses brought their servants and cattle indoors before the great hailstorms, and thus escaped loss and death (9:20). Only the unbelieving suffered. Finally, Pharaoh’s own servants exhorted him to let Israel go, bluntly telling him that the land was being ruined by his stubbornness (10:7).<\/p>\n<p class=\"h2\" id=\"PharaohandthePlagues\">Pharaoh and the Plagues<\/p>\n<p>Pharaoh’s reaction to God’s word is remarkable. Scripture describes the hardness of Pharoah’s heart in three ways. Exodus 7:3 speaks of God hardening Pharaoh’s heart; 7:14 has the neutral statement that Pharaoh’s heart was hardened; and 8:15 has Pharaoh hardening his own heart. Obviously, these all refer to the same process, which must be taken into account in any explanation. Furthermore, Paul must be allowed to have the last word on the matter (Rom 9:18).<\/p>\n<p>But, within this theological framework, there is quite a movement, not merely a succession of shallow repentances designed to secure the removal of the plague, and then a renewed stubbornness, calling down a fresh judgment. There is also a typically Asian bargaining session between Pharaoh and Moses. After Pharaoh’s broken promises to let the people go (8:8), he tries to bargain: the people should sacrifice to God in Egypt, without going at all (v 25); only the men should go (10:11); they should all go, but leave their flocks and herds as hostage (v 24). But there can be no bargaining of this sort in response to the call of God, as Pharaoh was to learn. After the death of the firstborn, he was glad to see the Israelites leave (12:31-33).<\/p>\n<p>In this sense, the whole story of the plagues is a struggle. It has sometimes been seen as the struggle of the prototype prophet, Moses (Dt 18:15), against the prototype king, Pharaoh; while it may be that, it is far more. It is the struggle of Moses, the servant of God, against the magicians. It is the struggle of Moses against mighty Pharaoh, or rather, the confrontation of Pharaoh by God, in the form of the word brought by his servant. At the deepest level, it is a victory won by God over the false gods of Egypt. This gives to many of the stories their peculiar relish. For the Nile is the god Hapi; Hept the frog is a god of fertility and childbirth; Ra the sun (outraged by the darkness) is a god; Hat-hot had the form of a heifer, and Apis that of a bull; the flying hornet symbolized Egypt; and Pharaoh himself was a god. Yet all were helpless before the God of Israel.<\/p>\n<p class=\"h2\" id=\"TheNatureofthePlagues\">The Nature of the Plagues<\/p>\n<p>It is not known how God brought about the plagues, and some may think it vain even to ask, since God is free to use whatever means he pleases. Yet the statement that God turned back the waters of the “Reed Sea” by a strong east wind (Ex 14:21) indicates that God could use natural means to bring about his will. The Hebrew concept of “miracle” was not the same as the modern one, which usually regards miracles as “supernatural” and sees all else as “natural” and thus as nonmiraculous. The Hebrews, however, regarded everything in nature as the work of God; it was only that in certain instances he had acted more “wonderfully” (perhaps one would say more “obviously”) than others. Therefore, there is nothing in any way rationalistic in saying that on this occasion God may have sent a series of “natural” disasters (the sort of disasters to which Egypt was geographically prone) but so heightened them—and sent them in such rapid succession—that they constituted miracles.<\/p>\n<p>Most of the explanations of this sort assume a year of unusual climatic conditions, and in particular, a variation in the annual rise of the Nile. For instance, either an exceptionally low rise of the Nile (leading to red and muddy water) or an exceptionally high rise of the Nile (bringing down red earth from the Ethiopian highlands) have been suggested as explanations of the first plague. If one feels that the description “turned into blood” would be satisfied by thick blood-colored water, then either would be satisfactory. Another attractive suggestion is the multiplication of red plankton in the water. This phenomenon is fairly common across the world, especially in tropical and subtropical areas. This would make the likeness to blood much closer. In either of these cases, death of fish in foul water, and migration of frogs from the river would be understandable. If the Nile was flooding more widely than usual, the plague of frogs would be even more understandable. Some have seen the sudden death of the frogs as due to some type of internal anthrax; and, with piles of stinking frogs’ bodies in the fields, the way was laid wide open both for the carriers of the plagues (flies, etc.) and the plagues that followed.<\/p>\n<p>The next plague, for instance, was one of mosquitoes, sandflies, gnats, or possibly lice. At least the first and the last are potent carriers of disease, and all would cause irritant sores by their bites. The flooding of the stagnant waters of the Nile would give perfect breeding conditions for mosquitoes in particular.<\/p>\n<p>If we are right in assuming that the swarms that followed were swarms of flies, then everything would fit into a divine pattern. Piles of dead frogs, piles of rubbish strewn over the land by the flood (including, no doubt, raw sewage), foul and muddied Nile waters—this would be a prime breeding place for flies. Further, Jewish interpreters suggest that the flies in question were biting or stinging flies (like our gadflies or horseflies). Perhaps these were the agents of the disease of the cattle. Modern interpreters have suggested a particular type of fly, still known in the area, which multiplies very rapidly amid rotting vegetation. The flies and the dust (9:9) between them could have produced that dreaded tropical scourge “prickly heat,” easily becoming infected.<\/p>\n<p>Again, in the providence of God, if the Israelites were not in the Delta area, nor actually living along the Nile itself, but concentrated in the Wadi Tumilat to the east, they would be spared these plagues—a fact that did not escape Pharaoh’s notice (9:7). The miracle thus lay in God’s overruling providence, using his world and its geographic and climatic conditions to do his work of judgment on the stubborn-hearted.<\/p>\n<p>Hail, accompanied by violent thunderstorms (9:24), would be easily explicable (although rare in Egypt), especially in the “funnel” conditions of the Nile Valley, surrounded by hot, dry desert on either side. As to the severity of the hail (more common in Palestine), there are biblical parallels (Jos 10:11). With this plague there is a valuable note of time, given incidentally (Ex 9:31-32) in connection with the crops destroyed by the hail.<\/p>\n<p>In the case of the plague of locusts, God’s use of the elements of nature is made plain in the text, where an “east wind” brings them and a “sea wind” takes them away (10:13, 19). The “plague” here is both the enormous number of locusts (see Jl 1:1-12 for another illustration of this scourge) and the timing of their arrival. There are many other places in the OT where the precision of God’s timing is shown and where indeed the miraculous element lies in the timing of the event.<\/p>\n<p>The locusts may have darkened the land with their numbers (Ex 10:15), but that was nothing compared with the three days of darkness that followed. Most commentators are agreed that this is the dreaded <em>khamsin,<\/em> the hot desert wind bringing dust storms or sandstorms that fill the sky and may last for days without respite. If the red earth from the Ethiopian highlands had been brought down by the floodwaters of the Nile and deposited widely over the land, some commentators have suggested that it was whipped into the air by this wind, thus giving an even darker pall over the land.<\/p>\n<p>In the case of the last plague, the death of the firstborn, we have no indication of what, if any, particular disease was used by God. Scripture gives us no clue. What can be said is that the Egyptians suffered but the Israelites did not. After this plague, they were free. Henceforth, it was their glad knowledge that none of “the plagues of Egypt” would strike them as God’s people (15:26). It was their unshakable belief that these plagues were God’s judgment, a punishment on stubborn Pharaoh, but the means of their salvation. Therefore, the plagues are not only a warning to us but also an encouragement. <em>See<\/em> Egypt, Egyptian; Exodus, Book of; Moses; Plague.<\/p>","content_en":"<h3>PLAGUES UPON EGYPT<\/h3>\n<p>Unprecedented series of disasters striking Egypt, probably culminating in spring or early summer (c. 1400 <span>BC<\/span>). They struck particularly the Nile Delta, although apparently not affecting the area called Goshen. These disasters were of such magnitude that the Egyptians from their earliest history could recall nothing like them (Ex 9:24).<\/p>\n<p>Preview<\/p>\n<p>• The Plagues<\/p>\n<p>• Pharaoh and the Plagues<\/p>\n<p>• The Nature of the Plagues<\/p>\n<p class=\"h2\" id=\"ThePlagues\">The Plagues<\/p>\n<p>The plagues are described in Exodus 7–11. At first sight one might imagine that the plagues took place in succession within a few weeks, but casual notes of time (see 7:25; 9:31-32), as well as the nature of some of the plagues, would suggest that several months may well have been involved. The first plague was the turning of water into blood (7:20), so that the fish died and the water stank. Next came a plague of frogs (8:6); even after their death, the land was strewn with piles of their bodies (v 14). Next came a plague of lice (v 17), or possibly gnats, sandflies, or mosquitoes. The exact sense of the word is not clear, but it obviously means some small irritating creature. After that came “swarms of flies” (v 24). Again, the meaning is not quite clear. Later Jewish tradition made it swarms of wild beasts, but flies is a much more likely sense. Then some sort of cattle plague struck (9:3), affecting the domestic animals. After that came boils on humans (v 9), boils that erupted into painful blisters and vesicles, apparently irritating rather than fatal. Hail followed (v 18), so severe that nothing like it had been seen before—hail associated with thunder and lightning (v 24). This was so heavy that it could be fatal (v 19), and naturally did great harm to the crops of Egypt (v 31). After that came locusts in vast numbers (10:13)—again on an unparalleled scale. Then came three days of complete darkness (v 22) that brought Egyptian life to a standstill. Finally, all the firstborn of the Egyptians died (12:29)—from Pharaoh’s household down to the lowliest homes in the land.<\/p>\n<p>All the plagues are seen in the Bible as successive judgments of God. Normally, each is preceded by a warning from Moses, which is disregarded by Pharaoh, and then each is lifted as a result of temporary repentance on the part of Pharaoh. But it is also clear that the plagues gradually increase in severity and intensity, until the climax comes in the death of the firstborn—with that, even Pharaoh is broken. The first plagues represent discomfort rather than danger for the Egyptians; then their animals and crops are struck down; finally death takes the firstborn, the flower of the nation.<\/p>\n<p>There are certain common features that run through the account of the plagues. At first, Pharaoh’s magicians try to belittle the plagues, and the signs that precede them, by producing similar effects themselves (7:11-12; 8:7). This is an interesting warning that miracles may be produced from various sources and that this sort of sign is therefore not important in itself. But the time comes when the magicians are beaten and can no longer compete (8:18); even they admit that this is God’s hand (v 19). When the plague of boils comes, the magicians cannot even present themselves before Pharaoh, so bad is their condition. After that, the magicians disappear from the story.<\/p>\n<p>Another motif that becomes increasingly clear as the account of the plagues continues, is the increasing emphasis on the way in which God’s people, living in Goshen, were delivered from the plagues that affected the Egyptians. It could be assumed anyway that, as Goshen was not on the Nile, the water that turned to blood and the plague of frogs and mosquitoes might affect them less. But in the case of the later swarms of flies (8:22), the cattle plague (9:4), the hail (v 26), and the darkness (10:23), we are specifically told that Israel was spared; in the case of the death of the firstborn, the Lord “passed over” Israelite homes.<\/p>\n<p>At first, it seems as if the hearts of all the Egyptians are just as hard as that of the pharaoh (7:13). Yet as the story goes on, his own people keep urging him to yield to God. The magicians admit God’s role in the plague of lice (8:19). Pharaoh’s servants who heeded God’s warning through Moses brought their servants and cattle indoors before the great hailstorms, and thus escaped loss and death (9:20). Only the unbelieving suffered. Finally, Pharaoh’s own servants exhorted him to let Israel go, bluntly telling him that the land was being ruined by his stubbornness (10:7).<\/p>\n<p class=\"h2\" id=\"PharaohandthePlagues\">Pharaoh and the Plagues<\/p>\n<p>Pharaoh’s reaction to God’s word is remarkable. Scripture describes the hardness of Pharoah’s heart in three ways. Exodus 7:3 speaks of God hardening Pharaoh’s heart; 7:14 has the neutral statement that Pharaoh’s heart was hardened; and 8:15 has Pharaoh hardening his own heart. Obviously, these all refer to the same process, which must be taken into account in any explanation. Furthermore, Paul must be allowed to have the last word on the matter (Rom 9:18).<\/p>\n<p>But, within this theological framework, there is quite a movement, not merely a succession of shallow repentances designed to secure the removal of the plague, and then a renewed stubbornness, calling down a fresh judgment. There is also a typically Asian bargaining session between Pharaoh and Moses. After Pharaoh’s broken promises to let the people go (8:8), he tries to bargain: the people should sacrifice to God in Egypt, without going at all (v 25); only the men should go (10:11); they should all go, but leave their flocks and herds as hostage (v 24). But there can be no bargaining of this sort in response to the call of God, as Pharaoh was to learn. After the death of the firstborn, he was glad to see the Israelites leave (12:31-33).<\/p>\n<p>In this sense, the whole story of the plagues is a struggle. It has sometimes been seen as the struggle of the prototype prophet, Moses (Dt 18:15), against the prototype king, Pharaoh; while it may be that, it is far more. It is the struggle of Moses, the servant of God, against the magicians. It is the struggle of Moses against mighty Pharaoh, or rather, the confrontation of Pharaoh by God, in the form of the word brought by his servant. At the deepest level, it is a victory won by God over the false gods of Egypt. This gives to many of the stories their peculiar relish. For the Nile is the god Hapi; Hept the frog is a god of fertility and childbirth; Ra the sun (outraged by the darkness) is a god; Hat-hot had the form of a heifer, and Apis that of a bull; the flying hornet symbolized Egypt; and Pharaoh himself was a god. Yet all were helpless before the God of Israel.<\/p>\n<p class=\"h2\" id=\"TheNatureofthePlagues\">The Nature of the Plagues<\/p>\n<p>It is not known how God brought about the plagues, and some may think it vain even to ask, since God is free to use whatever means he pleases. Yet the statement that God turned back the waters of the “Reed Sea” by a strong east wind (Ex 14:21) indicates that God could use natural means to bring about his will. The Hebrew concept of “miracle” was not the same as the modern one, which usually regards miracles as “supernatural” and sees all else as “natural” and thus as nonmiraculous. The Hebrews, however, regarded everything in nature as the work of God; it was only that in certain instances he had acted more “wonderfully” (perhaps one would say more “obviously”) than others. Therefore, there is nothing in any way rationalistic in saying that on this occasion God may have sent a series of “natural” disasters (the sort of disasters to which Egypt was geographically prone) but so heightened them—and sent them in such rapid succession—that they constituted miracles.<\/p>\n<p>Most of the explanations of this sort assume a year of unusual climatic conditions, and in particular, a variation in the annual rise of the Nile. For instance, either an exceptionally low rise of the Nile (leading to red and muddy water) or an exceptionally high rise of the Nile (bringing down red earth from the Ethiopian highlands) have been suggested as explanations of the first plague. If one feels that the description “turned into blood” would be satisfied by thick blood-colored water, then either would be satisfactory. Another attractive suggestion is the multiplication of red plankton in the water. This phenomenon is fairly common across the world, especially in tropical and subtropical areas. This would make the likeness to blood much closer. In either of these cases, death of fish in foul water, and migration of frogs from the river would be understandable. If the Nile was flooding more widely than usual, the plague of frogs would be even more understandable. Some have seen the sudden death of the frogs as due to some type of internal anthrax; and, with piles of stinking frogs’ bodies in the fields, the way was laid wide open both for the carriers of the plagues (flies, etc.) and the plagues that followed.<\/p>\n<p>The next plague, for instance, was one of mosquitoes, sandflies, gnats, or possibly lice. At least the first and the last are potent carriers of disease, and all would cause irritant sores by their bites. The flooding of the stagnant waters of the Nile would give perfect breeding conditions for mosquitoes in particular.<\/p>\n<p>If we are right in assuming that the swarms that followed were swarms of flies, then everything would fit into a divine pattern. Piles of dead frogs, piles of rubbish strewn over the land by the flood (including, no doubt, raw sewage), foul and muddied Nile waters—this would be a prime breeding place for flies. Further, Jewish interpreters suggest that the flies in question were biting or stinging flies (like our gadflies or horseflies). Perhaps these were the agents of the disease of the cattle. Modern interpreters have suggested a particular type of fly, still known in the area, which multiplies very rapidly amid rotting vegetation. The flies and the dust (9:9) between them could have produced that dreaded tropical scourge “prickly heat,” easily becoming infected.<\/p>\n<p>Again, in the providence of God, if the Israelites were not in the Delta area, nor actually living along the Nile itself, but concentrated in the Wadi Tumilat to the east, they would be spared these plagues—a fact that did not escape Pharaoh’s notice (9:7). The miracle thus lay in God’s overruling providence, using his world and its geographic and climatic conditions to do his work of judgment on the stubborn-hearted.<\/p>\n<p>Hail, accompanied by violent thunderstorms (9:24), would be easily explicable (although rare in Egypt), especially in the “funnel” conditions of the Nile Valley, surrounded by hot, dry desert on either side. As to the severity of the hail (more common in Palestine), there are biblical parallels (Jos 10:11). With this plague there is a valuable note of time, given incidentally (Ex 9:31-32) in connection with the crops destroyed by the hail.<\/p>\n<p>In the case of the plague of locusts, God’s use of the elements of nature is made plain in the text, where an “east wind” brings them and a “sea wind” takes them away (10:13, 19). The “plague” here is both the enormous number of locusts (see Jl 1:1-12 for another illustration of this scourge) and the timing of their arrival. There are many other places in the OT where the precision of God’s timing is shown and where indeed the miraculous element lies in the timing of the event.<\/p>\n<p>The locusts may have darkened the land with their numbers (Ex 10:15), but that was nothing compared with the three days of darkness that followed. Most commentators are agreed that this is the dreaded <em>khamsin,<\/em> the hot desert wind bringing dust storms or sandstorms that fill the sky and may last for days without respite. If the red earth from the Ethiopian highlands had been brought down by the floodwaters of the Nile and deposited widely over the land, some commentators have suggested that it was whipped into the air by this wind, thus giving an even darker pall over the land.<\/p>\n<p>In the case of the last plague, the death of the firstborn, we have no indication of what, if any, particular disease was used by God. Scripture gives us no clue. What can be said is that the Egyptians suffered but the Israelites did not. After this plague, they were free. Henceforth, it was their glad knowledge that none of “the plagues of Egypt” would strike them as God’s people (15:26). It was their unshakable belief that these plagues were God’s judgment, a punishment on stubborn Pharaoh, but the means of their salvation. Therefore, the plagues are not only a warning to us but also an encouragement. <em>See<\/em> Egypt, Egyptian; Exodus, Book of; Moses; Plague.<\/p>","summary_ro":"PLAGUES UPON EGYPT Unprecedented series of disasters striking Egypt, probably culminating in spring or early summer (c. 1400 BC). They struck particularly the Nile Delta, although apparently not affecting the area called Goshen. These disasters were of such magnitude that the Egyptians from their earliest history could recall nothing like them (Ex 9:24). Preview • The Plagues • Pharaoh and the Plagues • The Nature of the Plagues The Plagues The plagues are described in Exodus 7–11. At first s...","summary_en":"PLAGUES UPON EGYPT Unprecedented series of disasters striking Egypt, probably culminating in spring or early summer (c. 1400 BC). They struck particularly the Nile Delta, although apparently not affecting the area called Goshen. These disasters were of such magnitude that the Egyptians from their earliest history could recall nothing like them (Ex 9:24). Preview • The Plagues • Pharaoh and the Plagues • The Nature of the Plagues The Plagues The plagues are described in Exodus 7–11. At first s...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36042,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of God","title_en":"Spirit of God","content_ro":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","content_en":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","summary_ro":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","summary_en":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":43772,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:22","title_en":"Study Note: Exodul 14:22","content_ro":"<p><strong>14:22<\/strong> As with the plagues, naturalistic explanations for this event are beside the point. A strong, steady wind blowing across a relatively shallow, contained body of water can change its depth dramatically, but that does not produce <em>dry ground, with walls of water on each side<\/em>. The Lord can intervene in nature and do with it as he wishes.<\/p>","content_en":"<p><strong>14:22<\/strong> As with the plagues, naturalistic explanations for this event are beside the point. A strong, steady wind blowing across a relatively shallow, contained body of water can change its depth dramatically, but that does not produce <em>dry ground, with walls of water on each side<\/em>. The Lord can intervene in nature and do with it as he wishes.<\/p>","summary_ro":"14:22 As with the plagues, naturalistic explanations for this event are beside the point. A strong, steady wind blowing across a relatively shallow, contained body of water can change its depth dramatically, but that does not produce dry ground, with walls of water on each side. The Lord can intervene in nature and do with it as he wishes.","summary_en":"14:22 As with the plagues, naturalistic explanations for this event are beside the point. A strong, steady wind blowing across a relatively shallow, contained body of water can change its depth dramatically, but that does not produce dry ground, with walls of water on each side. The Lord can intervene in nature and do with it as he wishes.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71398,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:22","title_en":"Study Note: Exodul 14:22","content_ro":"<p><strong>14:22<\/strong> As with the plagues, naturalistic explanations for this event are beside the point. A strong, steady wind blowing across a relatively shallow, contained body of water can change its depth dramatically, but that does not produce <em>dry ground, with walls of water on each side<\/em>. The Lord can intervene in nature and do with it as he wishes.<\/p>","content_en":"<p><strong>14:22<\/strong> As with the plagues, naturalistic explanations for this event are beside the point. A strong, steady wind blowing across a relatively shallow, contained body of water can change its depth dramatically, but that does not produce <em>dry ground, with walls of water on each side<\/em>. The Lord can intervene in nature and do with it as he wishes.<\/p>","summary_ro":"14:22 As with the plagues, naturalistic explanations for this event are beside the point. A strong, steady wind blowing across a relatively shallow, contained body of water can change its depth dramatically, but that does not produce dry ground, with walls of water on each side. The Lord can intervene in nature and do with it as he wishes.","summary_en":"14:22 As with the plagues, naturalistic explanations for this event are beside the point. A strong, steady wind blowing across a relatively shallow, contained body of water can change its depth dramatically, but that does not produce dry ground, with walls of water on each side. The Lord can intervene in nature and do with it as he wishes.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99024,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:22","title_en":"Study Note: Exodul 14:22","content_ro":"<p><strong>14:22<\/strong> As with the plagues, naturalistic explanations for this event are beside the point. A strong, steady wind blowing across a relatively shallow, contained body of water can change its depth dramatically, but that does not produce <em>dry ground, with walls of water on each side<\/em>. The Lord can intervene in nature and do with it as he wishes.<\/p>","content_en":"<p><strong>14:22<\/strong> As with the plagues, naturalistic explanations for this event are beside the point. A strong, steady wind blowing across a relatively shallow, contained body of water can change its depth dramatically, but that does not produce <em>dry ground, with walls of water on each side<\/em>. The Lord can intervene in nature and do with it as he wishes.<\/p>","summary_ro":"14:22 As with the plagues, naturalistic explanations for this event are beside the point. A strong, steady wind blowing across a relatively shallow, contained body of water can change its depth dramatically, but that does not produce dry ground, with walls of water on each side. The Lord can intervene in nature and do with it as he wishes.","summary_en":"14:22 As with the plagues, naturalistic explanations for this event are beside the point. A strong, steady wind blowing across a relatively shallow, contained body of water can change its depth dramatically, but that does not produce dry ground, with walls of water on each side. The Lord can intervene in nature and do with it as he wishes.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126650,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:22","title_en":"Study Note: Exodul 14:22","content_ro":"<p><strong>14:22<\/strong> As with the plagues, naturalistic explanations for this event are beside the point. A strong, steady wind blowing across a relatively shallow, contained body of water can change its depth dramatically, but that does not produce <em>dry ground, with walls of water on each side<\/em>. The Lord can intervene in nature and do with it as he wishes.<\/p>","content_en":"<p><strong>14:22<\/strong> As with the plagues, naturalistic explanations for this event are beside the point. A strong, steady wind blowing across a relatively shallow, contained body of water can change its depth dramatically, but that does not produce <em>dry ground, with walls of water on each side<\/em>. The Lord can intervene in nature and do with it as he wishes.<\/p>","summary_ro":"14:22 As with the plagues, naturalistic explanations for this event are beside the point. A strong, steady wind blowing across a relatively shallow, contained body of water can change its depth dramatically, but that does not produce dry ground, with walls of water on each side. The Lord can intervene in nature and do with it as he wishes.","summary_en":"14:22 As with the plagues, naturalistic explanations for this event are beside the point. A strong, steady wind blowing across a relatively shallow, contained body of water can change its depth dramatically, but that does not produce dry ground, with walls of water on each side. The Lord can intervene in nature and do with it as he wishes.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":30401,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pillar of Fire and Cloud","title_en":"Pillar of Fire and Cloud","content_ro":"<h3>PILLAR OF FIRE AND CLOUD<\/h3>\n<p>One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though the Bible itself does not use this designation, the cloud and associated theophanies (God-appearances) are often called the “Shekinah glory” or simply “the Shekinah”—terms that have entered Christian theology from rabbinic literature.<\/p>\n<p>The cloud theophany is associated with a variety of functions; common to all of them is that it is a visible expression of the presence of God. The cloud filled the tabernacle and was there day and night as a witness to the presence of God (Ex 40:34-38). God appeared in the cloud on the Day of Atonement (Lv 16:2). God’s acceptance of the temple built as his dwelling is shown when the cloud comes at the dedication (1 Kgs 8:10-11; 2 Chr 5:13-14).<\/p>\n<p>The cloud was also a protection for Israel. At its first appearance in the events of the exodus, the cloud positioned itself between the armies of Egypt and Israel, engulfing the Egyptians in darkness on the one side while lighting the way with its fire for Israel on the other (Ex 14:19-20). The psalmist recalled how God “spread out a cloud as a covering, and a fire to give light at night” (Ps 105:39, <span>niv<\/span>).<\/p>\n<p>The pillar also served as Israel’s guide during the exodus and wandering in the wilderness. “The <span>Lord<\/span> guided them by a pillar of cloud during the day and a pillar of fire at night. That way they could travel whether it was day or night. And the <span>Lord<\/span> did not remove the pillar of cloud or pillar of fire from their sight” (Ex 13:21-22, <span>nlt<\/span>). Whenever the cloud lifted from above the tent, the Israelites set out; wherever the cloud settled, the Israelites encamped (Nm 9:17). In spite of the sins of the people, the Lord God went ahead of them on their journey, in fire by night and in a cloud by day (Dt 1:33). Subsequent generations would recount how God was their guide by day and night (Neh 9:12, 19; Ps 78:14).<\/p>\n<p>The cloud also had an oracular function (Ps 99:7). Not only did God speak from the cloud at Sinai (Ex 19:9, 16; 34:1-25; Dt 4:11-12; 5:22), he also spoke from there when Israel rebelled (Ex 16:10; Nm 14:10; 16:42-43), when Aaron and Miriam had a quarrel with Moses (Nm 12:1-15), and when the 70 elders were appointed. Only Moses had this ready access to the very words of God. When Moses went into the tabernacle, “the pillar of cloud would come down and hover at the entrance while the <span>Lord<\/span> spoke with Moses” (Ex 33:9, <span>nlt<\/span>). At the death of Moses the Lord appears in the pillar at the tent and speaks of the coming apostasy of the nation (Dt 31:14-29).<\/p>\n<p>Other theophanies having the features of cloud, fire, and light—or some combination—should probably be associated with the pillar of fire and cloud. Ezekiel saw an immense cloud with flashing lightning and surrounded by a brilliant light (Ez 1:4); when he looked inside the cloud, he saw a fire, creatures in the service of God, the throne of God, and the awesome presence of the one who sat upon it and spoke (vv 5-28). Ezekiel also had a vision of the glory of God leaving the temple, and later a vision of its return (chs 10; 43). In Daniel’s vision of the Ancient of Days, he sees one “like a son of man, coming with the clouds of heaven” to receive authority, glory, and power (Dn 7:13, <span>niv<\/span>). The phrase “son of man” becomes Jesus’ favorite self-designation in the Gospels. At the Transfiguration, when he reveals his own glory, the clouds envelop him (Mt 17:5; Mk 9:7; Lk 9:34). At his ascension he is received into the clouds, and angels remind the apostles of his promise to return in the same way (Acts 1:9-11; see Mt 24:30; Mk 13:26; Lk 21:27; Rv 1:7).<\/p>\n<p><em>See also<\/em> Glory; Shekinah; Theophany.<\/p>","content_en":"<h3>PILLAR OF FIRE AND CLOUD<\/h3>\n<p>One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though the Bible itself does not use this designation, the cloud and associated theophanies (God-appearances) are often called the “Shekinah glory” or simply “the Shekinah”—terms that have entered Christian theology from rabbinic literature.<\/p>\n<p>The cloud theophany is associated with a variety of functions; common to all of them is that it is a visible expression of the presence of God. The cloud filled the tabernacle and was there day and night as a witness to the presence of God (Ex 40:34-38). God appeared in the cloud on the Day of Atonement (Lv 16:2). God’s acceptance of the temple built as his dwelling is shown when the cloud comes at the dedication (1 Kgs 8:10-11; 2 Chr 5:13-14).<\/p>\n<p>The cloud was also a protection for Israel. At its first appearance in the events of the exodus, the cloud positioned itself between the armies of Egypt and Israel, engulfing the Egyptians in darkness on the one side while lighting the way with its fire for Israel on the other (Ex 14:19-20). The psalmist recalled how God “spread out a cloud as a covering, and a fire to give light at night” (Ps 105:39, <span>niv<\/span>).<\/p>\n<p>The pillar also served as Israel’s guide during the exodus and wandering in the wilderness. “The <span>Lord<\/span> guided them by a pillar of cloud during the day and a pillar of fire at night. That way they could travel whether it was day or night. And the <span>Lord<\/span> did not remove the pillar of cloud or pillar of fire from their sight” (Ex 13:21-22, <span>nlt<\/span>). Whenever the cloud lifted from above the tent, the Israelites set out; wherever the cloud settled, the Israelites encamped (Nm 9:17). In spite of the sins of the people, the Lord God went ahead of them on their journey, in fire by night and in a cloud by day (Dt 1:33). Subsequent generations would recount how God was their guide by day and night (Neh 9:12, 19; Ps 78:14).<\/p>\n<p>The cloud also had an oracular function (Ps 99:7). Not only did God speak from the cloud at Sinai (Ex 19:9, 16; 34:1-25; Dt 4:11-12; 5:22), he also spoke from there when Israel rebelled (Ex 16:10; Nm 14:10; 16:42-43), when Aaron and Miriam had a quarrel with Moses (Nm 12:1-15), and when the 70 elders were appointed. Only Moses had this ready access to the very words of God. When Moses went into the tabernacle, “the pillar of cloud would come down and hover at the entrance while the <span>Lord<\/span> spoke with Moses” (Ex 33:9, <span>nlt<\/span>). At the death of Moses the Lord appears in the pillar at the tent and speaks of the coming apostasy of the nation (Dt 31:14-29).<\/p>\n<p>Other theophanies having the features of cloud, fire, and light—or some combination—should probably be associated with the pillar of fire and cloud. Ezekiel saw an immense cloud with flashing lightning and surrounded by a brilliant light (Ez 1:4); when he looked inside the cloud, he saw a fire, creatures in the service of God, the throne of God, and the awesome presence of the one who sat upon it and spoke (vv 5-28). Ezekiel also had a vision of the glory of God leaving the temple, and later a vision of its return (chs 10; 43). In Daniel’s vision of the Ancient of Days, he sees one “like a son of man, coming with the clouds of heaven” to receive authority, glory, and power (Dn 7:13, <span>niv<\/span>). The phrase “son of man” becomes Jesus’ favorite self-designation in the Gospels. At the Transfiguration, when he reveals his own glory, the clouds envelop him (Mt 17:5; Mk 9:7; Lk 9:34). At his ascension he is received into the clouds, and angels remind the apostles of his promise to return in the same way (Acts 1:9-11; see Mt 24:30; Mk 13:26; Lk 21:27; Rv 1:7).<\/p>\n<p><em>See also<\/em> Glory; Shekinah; Theophany.<\/p>","summary_ro":"PILLAR OF FIRE AND CLOUD One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though ...","summary_en":"PILLAR OF FIRE AND CLOUD One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38196,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Watch","title_en":"Watch","content_ro":"<h3>WATCH<\/h3>\n<p>Time unit for the division of the night in both the OT and NT. During the OT period, the night was divided into three military watches. The beginning or evening watch ran from sunset to roughly 10:00 <span>pm<\/span> (Lam 2:19); the middle or night watch was from 10:00 <span>pm<\/span> to 2:00 <span>am<\/span> (Jgs 7:19); and the morning watch was from approximately 2:00 <span>am<\/span> until sunrise (Ex 14:24; 1 Sm 11:11). During the Roman period, the number of watches was increased from three to four. These were either described by number (first, second, etc.) or as evening, midnight, cock-crowing, and morning (Mt 14:25; Mk 6:48). The respective watches ended at roughly 9:00 <span>pm<\/span>, midnight, 3:00 <span>am<\/span>, and 6:00 <span>am<\/span>. <em>See<\/em> Night.<\/p>","content_en":"<h3>WATCH<\/h3>\n<p>Time unit for the division of the night in both the OT and NT. During the OT period, the night was divided into three military watches. The beginning or evening watch ran from sunset to roughly 10:00 <span>pm<\/span> (Lam 2:19); the middle or night watch was from 10:00 <span>pm<\/span> to 2:00 <span>am<\/span> (Jgs 7:19); and the morning watch was from approximately 2:00 <span>am<\/span> until sunrise (Ex 14:24; 1 Sm 11:11). During the Roman period, the number of watches was increased from three to four. These were either described by number (first, second, etc.) or as evening, midnight, cock-crowing, and morning (Mt 14:25; Mk 6:48). The respective watches ended at roughly 9:00 <span>pm<\/span>, midnight, 3:00 <span>am<\/span>, and 6:00 <span>am<\/span>. <em>See<\/em> Night.<\/p>","summary_ro":"WATCH Time unit for the division of the night in both the OT and NT. During the OT period, the night was divided into three military watches. The beginning or evening watch ran from sunset to roughly 10:00 pm (Lam 2:19); the middle or night watch was from 10:00 pm to 2:00 am (Jgs 7:19); and the morning watch was from approximately 2:00 am until sunrise (Ex 14:24; 1 Sm 11:11). During the Roman period, the number of watches was increased from three to four. These were either described by number...","summary_en":"WATCH Time unit for the division of the night in both the OT and NT. During the OT period, the night was divided into three military watches. The beginning or evening watch ran from sunset to roughly 10:00 pm (Lam 2:19); the middle or night watch was from 10:00 pm to 2:00 am (Jgs 7:19); and the morning watch was from approximately 2:00 am until sunrise (Ex 14:24; 1 Sm 11:11). During the Roman period, the number of watches was increased from three to four. These were either described by number...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":38337,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Wheel","title_en":"Wheel","content_ro":"<h3>WHEEL<\/h3>\n<p>Device originating in the region of Mesopotamia, probably dating from about 3500 <span>BC<\/span>. The earliest known form is the two-wheeled cart of Sumer. The first wheels were probably just discs cut from trees, but later wheels were made by clamping three shaped planks together by copper clamps extending the length of the wheel. After 2000 <span>BC<\/span> wheels with spokes appeared in northern Mesopotamia.<\/p>\n<p>In the Bible, four Hebrew words are used to identify a number of types and usages of the wheel. These include the potter’s wheel (Jer 18:3), chariot wheels (Ex 14:25), and wheels for grinding grain (Is 28:28). The most frequent and most important usage of the word “wheel” in the Bible, however, is in connection with Ezekiel’s vision of the chariot of God (Ez 1, 10). Associated with the cloud appearing in a stormy wind (1:4) are fire, creatures, and wheels. Ezekiel draws the reader’s attention to each of these phenomena. The wheels move in the direction the creatures take them. The significance of the wheel in Ezekiel is the shape. The wheel is compound, a wheel within a wheel. This is not to say that two wheels are on the same axis. It rather signifies a wheel set in a wheel in such a way that its rim makes a 90-degree angle with the rim of the wheel in which it is set. The wheel has mobility; it can roll from east to west and from north to south. Wherever the living creatures go, it will follow. This speaks of God’s universal judgment, which no one can escape.<\/p>\n<p><em>See also<\/em> Ezekiel, Book of.<\/p>","content_en":"<h3>WHEEL<\/h3>\n<p>Device originating in the region of Mesopotamia, probably dating from about 3500 <span>BC<\/span>. The earliest known form is the two-wheeled cart of Sumer. The first wheels were probably just discs cut from trees, but later wheels were made by clamping three shaped planks together by copper clamps extending the length of the wheel. After 2000 <span>BC<\/span> wheels with spokes appeared in northern Mesopotamia.<\/p>\n<p>In the Bible, four Hebrew words are used to identify a number of types and usages of the wheel. These include the potter’s wheel (Jer 18:3), chariot wheels (Ex 14:25), and wheels for grinding grain (Is 28:28). The most frequent and most important usage of the word “wheel” in the Bible, however, is in connection with Ezekiel’s vision of the chariot of God (Ez 1, 10). Associated with the cloud appearing in a stormy wind (1:4) are fire, creatures, and wheels. Ezekiel draws the reader’s attention to each of these phenomena. The wheels move in the direction the creatures take them. The significance of the wheel in Ezekiel is the shape. The wheel is compound, a wheel within a wheel. This is not to say that two wheels are on the same axis. It rather signifies a wheel set in a wheel in such a way that its rim makes a 90-degree angle with the rim of the wheel in which it is set. The wheel has mobility; it can roll from east to west and from north to south. Wherever the living creatures go, it will follow. This speaks of God’s universal judgment, which no one can escape.<\/p>\n<p><em>See also<\/em> Ezekiel, Book of.<\/p>","summary_ro":"WHEEL Device originating in the region of Mesopotamia, probably dating from about 3500 BC. The earliest known form is the two-wheeled cart of Sumer. The first wheels were probably just discs cut from trees, but later wheels were made by clamping three shaped planks together by copper clamps extending the length of the wheel. After 2000 BC wheels with spokes appeared in northern Mesopotamia. In the Bible, four Hebrew words are used to identify a number of types and usages of the wheel. These i...","summary_en":"WHEEL Device originating in the region of Mesopotamia, probably dating from about 3500 BC. The earliest known form is the two-wheeled cart of Sumer. The first wheels were probably just discs cut from trees, but later wheels were made by clamping three shaped planks together by copper clamps extending the length of the wheel. After 2000 BC wheels with spokes appeared in northern Mesopotamia. In the Bible, four Hebrew words are used to identify a number of types and usages of the wheel. These i...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43773,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:25","title_en":"Study Note: Exodul 14:25","content_ro":"<p><strong>14:25<\/strong> <em>He twisted their chariot wheels:<\/em> The ancient versions differ on the translation of this phrase. Perhaps there was deep sand where the water had been, and this broke the light wheels of the chariots. At any rate, the Egyptian charge through the sea failed, and they became terrified. • <em>The<\/em> <span>Lord<\/span><em> is fighting for them:<\/em> Certainly by this time everyone in Egypt was aware of the special relationship between the Lord and his people.<\/p>","content_en":"<p><strong>14:25<\/strong> <em>He twisted their chariot wheels:<\/em> The ancient versions differ on the translation of this phrase. Perhaps there was deep sand where the water had been, and this broke the light wheels of the chariots. At any rate, the Egyptian charge through the sea failed, and they became terrified. • <em>The<\/em> <span>Lord<\/span><em> is fighting for them:<\/em> Certainly by this time everyone in Egypt was aware of the special relationship between the Lord and his people.<\/p>","summary_ro":"14:25 He twisted their chariot wheels: The ancient versions differ on the translation of this phrase. Perhaps there was deep sand where the water had been, and this broke the light wheels of the chariots. At any rate, the Egyptian charge through the sea failed, and they became terrified. • The Lord is fighting for them: Certainly by this time everyone in Egypt was aware of the special relationship between the Lord and his people.","summary_en":"14:25 He twisted their chariot wheels: The ancient versions differ on the translation of this phrase. Perhaps there was deep sand where the water had been, and this broke the light wheels of the chariots. At any rate, the Egyptian charge through the sea failed, and they became terrified. • The Lord is fighting for them: Certainly by this time everyone in Egypt was aware of the special relationship between the Lord and his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71399,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:25","title_en":"Study Note: Exodul 14:25","content_ro":"<p><strong>14:25<\/strong> <em>He twisted their chariot wheels:<\/em> The ancient versions differ on the translation of this phrase. Perhaps there was deep sand where the water had been, and this broke the light wheels of the chariots. At any rate, the Egyptian charge through the sea failed, and they became terrified. • <em>The<\/em> <span>Lord<\/span><em> is fighting for them:<\/em> Certainly by this time everyone in Egypt was aware of the special relationship between the Lord and his people.<\/p>","content_en":"<p><strong>14:25<\/strong> <em>He twisted their chariot wheels:<\/em> The ancient versions differ on the translation of this phrase. Perhaps there was deep sand where the water had been, and this broke the light wheels of the chariots. At any rate, the Egyptian charge through the sea failed, and they became terrified. • <em>The<\/em> <span>Lord<\/span><em> is fighting for them:<\/em> Certainly by this time everyone in Egypt was aware of the special relationship between the Lord and his people.<\/p>","summary_ro":"14:25 He twisted their chariot wheels: The ancient versions differ on the translation of this phrase. Perhaps there was deep sand where the water had been, and this broke the light wheels of the chariots. At any rate, the Egyptian charge through the sea failed, and they became terrified. • The Lord is fighting for them: Certainly by this time everyone in Egypt was aware of the special relationship between the Lord and his people.","summary_en":"14:25 He twisted their chariot wheels: The ancient versions differ on the translation of this phrase. Perhaps there was deep sand where the water had been, and this broke the light wheels of the chariots. At any rate, the Egyptian charge through the sea failed, and they became terrified. • The Lord is fighting for them: Certainly by this time everyone in Egypt was aware of the special relationship between the Lord and his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99025,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:25","title_en":"Study Note: Exodul 14:25","content_ro":"<p><strong>14:25<\/strong> <em>He twisted their chariot wheels:<\/em> The ancient versions differ on the translation of this phrase. Perhaps there was deep sand where the water had been, and this broke the light wheels of the chariots. At any rate, the Egyptian charge through the sea failed, and they became terrified. • <em>The<\/em> <span>Lord<\/span><em> is fighting for them:<\/em> Certainly by this time everyone in Egypt was aware of the special relationship between the Lord and his people.<\/p>","content_en":"<p><strong>14:25<\/strong> <em>He twisted their chariot wheels:<\/em> The ancient versions differ on the translation of this phrase. Perhaps there was deep sand where the water had been, and this broke the light wheels of the chariots. At any rate, the Egyptian charge through the sea failed, and they became terrified. • <em>The<\/em> <span>Lord<\/span><em> is fighting for them:<\/em> Certainly by this time everyone in Egypt was aware of the special relationship between the Lord and his people.<\/p>","summary_ro":"14:25 He twisted their chariot wheels: The ancient versions differ on the translation of this phrase. Perhaps there was deep sand where the water had been, and this broke the light wheels of the chariots. At any rate, the Egyptian charge through the sea failed, and they became terrified. • The Lord is fighting for them: Certainly by this time everyone in Egypt was aware of the special relationship between the Lord and his people.","summary_en":"14:25 He twisted their chariot wheels: The ancient versions differ on the translation of this phrase. Perhaps there was deep sand where the water had been, and this broke the light wheels of the chariots. At any rate, the Egyptian charge through the sea failed, and they became terrified. • The Lord is fighting for them: Certainly by this time everyone in Egypt was aware of the special relationship between the Lord and his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126651,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:25","title_en":"Study Note: Exodul 14:25","content_ro":"<p><strong>14:25<\/strong> <em>He twisted their chariot wheels:<\/em> The ancient versions differ on the translation of this phrase. Perhaps there was deep sand where the water had been, and this broke the light wheels of the chariots. At any rate, the Egyptian charge through the sea failed, and they became terrified. • <em>The<\/em> <span>Lord<\/span><em> is fighting for them:<\/em> Certainly by this time everyone in Egypt was aware of the special relationship between the Lord and his people.<\/p>","content_en":"<p><strong>14:25<\/strong> <em>He twisted their chariot wheels:<\/em> The ancient versions differ on the translation of this phrase. Perhaps there was deep sand where the water had been, and this broke the light wheels of the chariots. At any rate, the Egyptian charge through the sea failed, and they became terrified. • <em>The<\/em> <span>Lord<\/span><em> is fighting for them:<\/em> Certainly by this time everyone in Egypt was aware of the special relationship between the Lord and his people.<\/p>","summary_ro":"14:25 He twisted their chariot wheels: The ancient versions differ on the translation of this phrase. Perhaps there was deep sand where the water had been, and this broke the light wheels of the chariots. At any rate, the Egyptian charge through the sea failed, and they became terrified. • The Lord is fighting for them: Certainly by this time everyone in Egypt was aware of the special relationship between the Lord and his people.","summary_en":"14:25 He twisted their chariot wheels: The ancient versions differ on the translation of this phrase. Perhaps there was deep sand where the water had been, and this broke the light wheels of the chariots. At any rate, the Egyptian charge through the sea failed, and they became terrified. • The Lord is fighting for them: Certainly by this time everyone in Egypt was aware of the special relationship between the Lord and his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":11426,"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}],"31":[{"id":11469,"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":34459,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Servant of the Lord","title_en":"Servant of the Lord","content_ro":"<h3>SERVANT OF THE LORD<\/h3>\n<p>Title applied to a variety of persons in the Bible. The basic term, “servant,” covers a range of meanings. Used some 800 times in the OT alone, “servant” refers to a slave, to an officer close to the king, or to the chosen leader of God’s people.<\/p>\n<p>Isaiah 41:8-9 defines this highest servanthood as something granted by God’s grace: “But you, Israel, my servant, Jacob whom I have chosen . . . ; you whom I took from the ends of the earth, and called from its farthest corners, saying to you, ‘You are my servant. . . . ’ ” (<span>rsv<\/span>). This title is thus applicable to heroes of faith and action—to the patriarchs (Gn 26:24; Ez 28:25; 37:25), to Moses (Ex 14:31; 1 Kgs 8:53, 56), to David (2 Sm 7:26-29; Jer 33:21-26; Ez 37:24) and his descendants (as Hezekiah, Eliakim, Zerubbabel—Hg 2:23), to the prophets (2 Kgs 10:10; 14:25), and to other faithful Israelites, such as Joshua and Caleb (Nm 14:24; Jos 24:29; Jgs 2:8).<\/p>\n<p>Prophets other than Isaiah employ this term, but only Zechariah joins him in giving an apparently messianic prediction to this name. Zechariah 3:8 says, “Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men of good omen: behold, I will bring my servant the Branch” (<span>rsv<\/span>). Some would see Zerubbabel as the individual in view here (cf. Zec 6:12); however, the use of “Branch” is decidedly messianic in Isaiah (Is 11:1) and Jeremiah (Jer 33:15).<\/p>\n<p>“<em>The<\/em> servant of the Lord,” in specialized biblical usage, points to the Messiah while also alluding to Isaiah’s central message. Though Isaiah, with others, employs “servant” with a range of significations, he composed some passages known as the Servant Songs. These distinctive sections of his book are distinguishable in content, but they cannot be extracted from the surrounding context without disrupting the flow of prophecy. Isaiah’s focus is on the future Messiah-servant. None can question the NT’s unanimous messianic interpretation of Isaiah’s servant, nor its application of this understanding to Jesus Christ.<\/p>\n<p>A “servant Christology” pervades Acts (Acts 3:13, 26; 4:27, 30), and 1 Peter, with numerous allusions in the Gospels. Jesus himself quotes Isaiah 53 explicitly only in Luke 22:37, but he seems to allude to it in Mark 10:45, 14:24, and possibly 9:12. Peter not only emphasizes vicarious, redemptive suffering (1 Pt 2:21-25; 3:18) but seems to highlight the theme of Isaiah 53 in summing up OT prophecy (1:11) as predicting “the sufferings of Christ and the glories that would follow.” Paul includes these elements (1 Cor 15:3; Phil 2:6-11; cf. Rom 4:25; 5:19; 2 Cor 5:21), and John’s “Lamb of God” title derives from Isaiah 53:7 no less than from the entire sacrificial system.<\/p>\n<p><em>See also<\/em> Christology; Isaiah, Book of.<\/p>","content_en":"<h3>SERVANT OF THE LORD<\/h3>\n<p>Title applied to a variety of persons in the Bible. The basic term, “servant,” covers a range of meanings. Used some 800 times in the OT alone, “servant” refers to a slave, to an officer close to the king, or to the chosen leader of God’s people.<\/p>\n<p>Isaiah 41:8-9 defines this highest servanthood as something granted by God’s grace: “But you, Israel, my servant, Jacob whom I have chosen . . . ; you whom I took from the ends of the earth, and called from its farthest corners, saying to you, ‘You are my servant. . . . ’ ” (<span>rsv<\/span>). This title is thus applicable to heroes of faith and action—to the patriarchs (Gn 26:24; Ez 28:25; 37:25), to Moses (Ex 14:31; 1 Kgs 8:53, 56), to David (2 Sm 7:26-29; Jer 33:21-26; Ez 37:24) and his descendants (as Hezekiah, Eliakim, Zerubbabel—Hg 2:23), to the prophets (2 Kgs 10:10; 14:25), and to other faithful Israelites, such as Joshua and Caleb (Nm 14:24; Jos 24:29; Jgs 2:8).<\/p>\n<p>Prophets other than Isaiah employ this term, but only Zechariah joins him in giving an apparently messianic prediction to this name. Zechariah 3:8 says, “Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men of good omen: behold, I will bring my servant the Branch” (<span>rsv<\/span>). Some would see Zerubbabel as the individual in view here (cf. Zec 6:12); however, the use of “Branch” is decidedly messianic in Isaiah (Is 11:1) and Jeremiah (Jer 33:15).<\/p>\n<p>“<em>The<\/em> servant of the Lord,” in specialized biblical usage, points to the Messiah while also alluding to Isaiah’s central message. Though Isaiah, with others, employs “servant” with a range of significations, he composed some passages known as the Servant Songs. These distinctive sections of his book are distinguishable in content, but they cannot be extracted from the surrounding context without disrupting the flow of prophecy. Isaiah’s focus is on the future Messiah-servant. None can question the NT’s unanimous messianic interpretation of Isaiah’s servant, nor its application of this understanding to Jesus Christ.<\/p>\n<p>A “servant Christology” pervades Acts (Acts 3:13, 26; 4:27, 30), and 1 Peter, with numerous allusions in the Gospels. Jesus himself quotes Isaiah 53 explicitly only in Luke 22:37, but he seems to allude to it in Mark 10:45, 14:24, and possibly 9:12. Peter not only emphasizes vicarious, redemptive suffering (1 Pt 2:21-25; 3:18) but seems to highlight the theme of Isaiah 53 in summing up OT prophecy (1:11) as predicting “the sufferings of Christ and the glories that would follow.” Paul includes these elements (1 Cor 15:3; Phil 2:6-11; cf. Rom 4:25; 5:19; 2 Cor 5:21), and John’s “Lamb of God” title derives from Isaiah 53:7 no less than from the entire sacrificial system.<\/p>\n<p><em>See also<\/em> Christology; Isaiah, Book of.<\/p>","summary_ro":"SERVANT OF THE LORD Title applied to a variety of persons in the Bible. The basic term, “servant,” covers a range of meanings. Used some 800 times in the OT alone, “servant” refers to a slave, to an officer close to the king, or to the chosen leader of God’s people. Isaiah 41:8-9 defines this highest servanthood as something granted by God’s grace: “But you, Israel, my servant, Jacob whom I have chosen . . . ; you whom I took from the ends of the earth, and called from its farthest corners, s...","summary_en":"SERVANT OF THE LORD Title applied to a variety of persons in the Bible. The basic term, “servant,” covers a range of meanings. Used some 800 times in the OT alone, “servant” refers to a slave, to an officer close to the king, or to the chosen leader of God’s people. Isaiah 41:8-9 defines this highest servanthood as something granted by God’s grace: “But you, Israel, my servant, Jacob whom I have chosen . . . ; you whom I took from the ends of the earth, and called from its farthest corners, s...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43774,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:31","title_en":"Study Note: Exodul 14:31","content_ro":"<p><strong>14:31<\/strong> Finally, the <em>people of Israel<\/em> were moved to <em>put their faith in the<\/em> <span>Lord<\/span><em>:<\/em> Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s <em>servant<\/em> is a position of high honor (see Isa 42:1-4; Matt 12:18).<\/p>","content_en":"<p><strong>14:31<\/strong> Finally, the <em>people of Israel<\/em> were moved to <em>put their faith in the<\/em> <span>Lord<\/span><em>:<\/em> Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s <em>servant<\/em> is a position of high honor (see Isa 42:1-4; Matt 12:18).<\/p>","summary_ro":"14:31 Finally, the people of Israel were moved to put their faith in the Lord: Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s servant is a position of high honor (see Isa 42:1-4; Matt 12:18).","summary_en":"14:31 Finally, the people of Israel were moved to put their faith in the Lord: Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s servant is a position of high honor (see Isa 42:1-4; Matt 12:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71400,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:31","title_en":"Study Note: Exodul 14:31","content_ro":"<p><strong>14:31<\/strong> Finally, the <em>people of Israel<\/em> were moved to <em>put their faith in the<\/em> <span>Lord<\/span><em>:<\/em> Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s <em>servant<\/em> is a position of high honor (see Isa 42:1-4; Matt 12:18).<\/p>","content_en":"<p><strong>14:31<\/strong> Finally, the <em>people of Israel<\/em> were moved to <em>put their faith in the<\/em> <span>Lord<\/span><em>:<\/em> Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s <em>servant<\/em> is a position of high honor (see Isa 42:1-4; Matt 12:18).<\/p>","summary_ro":"14:31 Finally, the people of Israel were moved to put their faith in the Lord: Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s servant is a position of high honor (see Isa 42:1-4; Matt 12:18).","summary_en":"14:31 Finally, the people of Israel were moved to put their faith in the Lord: Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s servant is a position of high honor (see Isa 42:1-4; Matt 12:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99026,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:31","title_en":"Study Note: Exodul 14:31","content_ro":"<p><strong>14:31<\/strong> Finally, the <em>people of Israel<\/em> were moved to <em>put their faith in the<\/em> <span>Lord<\/span><em>:<\/em> Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s <em>servant<\/em> is a position of high honor (see Isa 42:1-4; Matt 12:18).<\/p>","content_en":"<p><strong>14:31<\/strong> Finally, the <em>people of Israel<\/em> were moved to <em>put their faith in the<\/em> <span>Lord<\/span><em>:<\/em> Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s <em>servant<\/em> is a position of high honor (see Isa 42:1-4; Matt 12:18).<\/p>","summary_ro":"14:31 Finally, the people of Israel were moved to put their faith in the Lord: Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s servant is a position of high honor (see Isa 42:1-4; Matt 12:18).","summary_en":"14:31 Finally, the people of Israel were moved to put their faith in the Lord: Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s servant is a position of high honor (see Isa 42:1-4; Matt 12:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126652,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 14:31","title_en":"Study Note: Exodul 14:31","content_ro":"<p><strong>14:31<\/strong> Finally, the <em>people of Israel<\/em> were moved to <em>put their faith in the<\/em> <span>Lord<\/span><em>:<\/em> Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s <em>servant<\/em> is a position of high honor (see Isa 42:1-4; Matt 12:18).<\/p>","content_en":"<p><strong>14:31<\/strong> Finally, the <em>people of Israel<\/em> were moved to <em>put their faith in the<\/em> <span>Lord<\/span><em>:<\/em> Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s <em>servant<\/em> is a position of high honor (see Isa 42:1-4; Matt 12:18).<\/p>","summary_ro":"14:31 Finally, the people of Israel were moved to put their faith in the Lord: Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s servant is a position of high honor (see Isa 42:1-4; Matt 12:18).","summary_en":"14:31 Finally, the people of Israel were moved to put their faith in the Lord: Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s servant is a position of high honor (see Isa 42:1-4; Matt 12:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60655,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Servant-Leader","title_en":"The Servant-Leader","content_ro":"<h3>The Servant-Leader<\/h3>\n<p>A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.<\/p>\n<p>The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.<\/p>\n<p>Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).<\/p>\n<p>The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5<\/p>","content_en":"<h3>The Servant-Leader<\/h3>\n<p>A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.<\/p>\n<p>The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.<\/p>\n<p>Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).<\/p>\n<p>The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5<\/p>","summary_ro":"The Servant-Leader A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role. The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13)....","summary_en":"The Servant-Leader A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role. The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13)....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88281,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Servant-Leader","title_en":"The Servant-Leader","content_ro":"<h3>The Servant-Leader<\/h3>\n<p>A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.<\/p>\n<p>The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.<\/p>\n<p>Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).<\/p>\n<p>The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5<\/p>","content_en":"<h3>The Servant-Leader<\/h3>\n<p>A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.<\/p>\n<p>The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.<\/p>\n<p>Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).<\/p>\n<p>The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5<\/p>","summary_ro":"The Servant-Leader A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role. The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13)....","summary_en":"The Servant-Leader A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role. The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13)....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115907,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Servant-Leader","title_en":"The Servant-Leader","content_ro":"<h3>The Servant-Leader<\/h3>\n<p>A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.<\/p>\n<p>The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.<\/p>\n<p>Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).<\/p>\n<p>The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5<\/p>","content_en":"<h3>The Servant-Leader<\/h3>\n<p>A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.<\/p>\n<p>The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.<\/p>\n<p>Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).<\/p>\n<p>The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5<\/p>","summary_ro":"The Servant-Leader A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role. The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13)....","summary_en":"The Servant-Leader A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role. The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13)....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143533,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Servant-Leader","title_en":"The Servant-Leader","content_ro":"<h3>The Servant-Leader<\/h3>\n<p>A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.<\/p>\n<p>The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.<\/p>\n<p>Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).<\/p>\n<p>The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5<\/p>","content_en":"<h3>The Servant-Leader<\/h3>\n<p>A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.<\/p>\n<p>The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.<\/p>\n<p>Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).<\/p>\n<p>The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5<\/p>","summary_ro":"The Servant-Leader A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role. The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13)....","summary_en":"The Servant-Leader A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role. The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13)....","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"}}
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Exod 14
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